James 2:10-13

CRITICAL AND EXEGETICAL NOTES

James 2:10.—Omit word “point”; insert “precept” or “commandment.” Because the law is only the various application of one essential principle.

James 2:13.—Render, “For the judgment shall be merciless to him that wrought not mercy.” Rejoiceth against.—Or, “triumphs over.” Shakespeare has, “When mercy seasons justice”; “The quality of mercy is not strained,” etc.

MAIN HOMILETICS OF THE PARAGRAPH.— James 2:10

The Law of Liberty.—That is the name for the law under which the Christian is placed; the law by which the Christian regulates all his life, conduct, and relations. One of the old divines puts it in the following quaint way: “I hear it said that a Christian may do what he likes. And so he may. Only a Christian is a man with a fresh set of likes.” The law of liberty can only be given to those who can be entrusted with it. It is a familiar point of apostolic teaching, that the formal law of Judaism proved ineffectual to the production of righteousness. St. James presents this truth in one form here. That old law so held together that the breaking of one part of it involved the penalty of the whole. The breaker was a transgressor, and as such must be dealt with. For the moment St. James takes the strictly Jewish standpoint. He wanted to deal with men who prided themselves on keeping the greater and more evident laws—as the young rich ruler did—but thought that very little importance attached to breaking it in its smaller provisions, or in matters that did not very manifestly disturb social order. They would wholly shrink back from “killing” or “adultery,” but they were quite indifferent to “despising the poor,” which, indeed, was hardly associated with that searching law, “Thou shalt love thy neighbour as thyself.” But that really is the very essence of the second table of the Mosaic law, and therefore in breaking that law they broke it all. But St. James would have them understand that, as Christians, they were under a new law, one that was at once more searching and more inspiring, one that concerned itself about both the great and the little in Christian life and conduct. If they responded to the call of that law in merciful consideration of one another and kindly treatment of one another, they need be under no fear of judgment. Under the “law of liberty,” “mercy rejoices over judgment.”

I. The “law of liberty” frees from the bondage of the older law.—Because men were not able to go alone, not able to guide their moral or social life of themselves, therefore a formal law was given, stating precisely what they should do, and what they should not. It was a book of rules for their guidance in all relationships. But when a man wants to do the good and the right, he can put his book of rules on the shelf. That book is just as valuable as ever it was, only it does not now concern him, he does not need it; the new life in him can find all good and befitting expressions. The Christian has no evil word to say of the old law. “The law is holy, and the commandment holy, and just, and good.” Only he does not need it; because the very essence of it—love to God and his neighbour—is in him.

II. The “law of liberty” allows him to be a “law unto himself.”—When can a man be a law unto himself? When he is a man. It is the very mission of Christianity to make men; to nourish that self-restraint which ensures that no bodily passion and no external temptation shall prove overwhelming. A child cannot be a law unto himself. A youth can, only with important limitations. A man ought to be able to rule himself. A man in Christ Jesus ought, and can. He is free; but free unto holiness, free to do right. Christ was a “law unto Himself.”

III. The “law of liberty” permits a man to bind himself to Christ.—The free man need not be without attachments, without examples, without guidance, without a master. He is free in this sense—that he allows no one, and nothing, to put bonds on him. But he is free to put bonds on himself; and when he does so, he never thinks of them as bonds, he never calls them bonds. He is free to bind himself to Christ, but His service is perfect freedom. It were not freedom if the man were not free to choose his friend or his master.

IV. The “law of liberty” enables a man to use the old law when he pleases.—If he is free to put it away on the shelf, he is free also to take it down. In the free endeavour to adjust his life and relations, he may often find in the old law good counsel and guidance. He discovers its practical and experimental value, but has no such sense of its constraint as properly came upon the Jew. St. James intimates that if men order their conduct, as Christians, according to the “law of liberty,” they will never be servile to the rich and never despise the poor. Mercy will be sure to tone all their judgments.

SUGGESTIVE NOTES AND SERMON SKETCHES

James 2:10. Offending in One Point.—A law is the expression of the meaning of the law-making power. The constitution of the United States is the declaration of the method by which the law-making power—the people of the United States—intends to govern. A law will be right and beneficent in the proportion of the moral elevation of the power promulgating the law. A bad king, other things being equal, will promulgate bad laws. A community debased in moral tone will establish for itself correspondingly deteriorated laws. On the other hand, a supremely good governing power will express itself by law supremely good. God is the governor of the universe, and God is the supremely good; therefore the law which He has promulgated must be the expression of a nature infinitely good, and so must itself be infinitely good. This infinitely good law of God is stated for us,—in man’s moral constitution; in the Ten Commandments; in the condensed universal formula for right living by the Lord Jesus, “Thou shalt love the Lord thy God with all thy soul and strength and mind, and thy neighbour as thyself”; still further, this law of God is taken out of a merely cold and mechanical and dead statement, and set before us and illustrated in the living person Jesus Christ. Our scripture declares that though a man keep the whole of this law, and yet offend in one point, he is guilty of all. Why? Because, first, of the essential unity of the Divine Lord. The law of God is not made up of parts dissimilar in authority. You are under no less obligation to love your neighbour as yourself than to love God with your whole being. The sanctions sustaining either part of the law are just the same. The law of God is the expression of the one nature of God. Each particular of the law is equally holy with every other, and equally good with every other, and equally authoritative with every other. “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.” The law of God is a complete circle. It makes little difference whether you break into the circle at what you call the top or bottom or on either side; if it be fractured anywhere, it is broken. Here is some most precious statue, perfect save that it is broken as to its least finger. Is the statue whole? Is the unity of its beauty unimpaired? Is it not henceforth for ever a broken thing? In some true sense do not features and feet and limbs and hands share in the damaged unity? Is it not really true that that broken finger, offending though only in that one point against the law of wholeness, is yet guilty of breaking the entire law of wholeness? That perfect statue is the law of God. God’s law possesses in itself the majestic unity of perfection. It is the expression of the one perfect nature of Jehovah. Each least particular of it is essential to the unity and completeness of the whole. And if you break it in one particular, you for ever damage that law’s oneness, and do, in a most true sense, break it all, and so are guilty of it all. Profoundly true are these words of Milton: “If the law allow sin, it enters into a kind of covenant with sin; and if it do, there is not a greater sinner in the world than the law itself.” Because, second, that disposition which would break one point would, other things being equal, break any other point. “He who would, for sound religious reasons, keep one precept, would, from the same conscientious motive, abstain from breaking all the rest; and, on the other hand, he who would not for any religious reasons abstain from breaking one, has nothing within himself which would restrain him from breaking all the rest.” Because, third, the sin in one point inevitably spreads into sin in other points. As a fire that breaks out in one place, but soon consumes the whole dwelling.—Anon.

God’s Law is a Whole.—As a chain is snapped by failure of the weakest link, so the whole law, in its harmony and completeness as beheld by God, is broken by one offence of one man; and the penalty falls, of its own natural weight and incidence, on the culprit.

I. The requirement.—Keep the whole law.

II. The failure.—Stumble at one point.

III. The Divine reading of the failure.—It is virtually breaking all the laws, for it is breaking the thing—the law. The man who fails stands before God, not for a particular offence, but for breaking the law. This, however, must not be so presented as to lead men to assume that God recognises no degrees of criminality. What has to be impressed is the large moral significance of apparently insignificant moral offences.—Anon.

A Law of Liberty.—That is, a law which secures a man freedom for righteousness; and consequently comes down severely on a man when that freedom is abused.

James 2:12. The Dual-sphere of Relations.—“So speak ye, and so do.” A man finds expression for what is in him by speech and by action. He is known by his fruits in conduct; but it is also true that he is known by his fruits in conversation. A man comes into association with others and influences others by the substance and tone of his talk and by the example of his actions. But the importance of a man’s conduct-sphere is often exaggerated. It is when it is said that “three-fourths of life is conduct.” It is when the speech-sphere is not adequately and harmoniously estimated along with the conduct-sphere.

I. A man’s speech judged by the law of liberty.—The law of liberty is that law of liberty which orders a man’s life when he wants to do right. A man becomes free of law, and a law unto himself, when the love of righteousness is fully established in him. But this law of liberty becomes, in the use of the man himself concerning himself, the sternest and most searching law. It ensures such speech, such conversation, as becometh the gospel of Christ.

II. A man’s conduct judged by the law of liberty.—Apply the explanation of the law of liberty, given above, to the sphere of man’s actions and relations. When a man is right-minded, and attempts to rule his own conduct, there is a guarantee of righteousness. This truth is set forth in his characteristic way by the apostle John, when he says of the man ruled by the law of liberty, the love of righteousness, “He cannot sin, because he is born of God.” But the application of Christian principles to the sphere of conduct is much more constantly dealt with than their application in the sphere of conversation. And many an earnest Christian spoils the witness of his life because he does not pay due regard to the witness of his lips. It is not without special significance that the word “conversation” is used in the New Testament. It means the whole turning about of our relations, but it evidently includes the element of speech.

James 2:13. The Relativity of Mercy and Judgment.—The psalmist puts mercy and judgment together in a way that is somewhat surprising: “Also unto Thee, O Lord, belongeth mercy, for Thou renderest to every man according to his work.” It is as if he had said of God, “His mercy is judgment”; “His judgment is mercy.” It would be no real mercy if God did not judge and punish His creatures. It would be no judgment of the Divine Father of men if mercy were not at the very heart of it. St. James here suggests that—

1. Usually mercy and judgment go together, hand in hand.
2. Occasions may occur which require judgment to go first, and mercy keep in the background. The special case referred to is that of the man who has showed no mercy to his fellow-man; a case illustrated by our Lord’s parable of the unforgiving servant. “Blessed are the merciful, for they shall obtain mercy.”
3. Occasions may arise in which mercy stands forth to do her work, and judgment must lag behind. We can think of cases in which the mercifulness and charity of a man may put an arresting hand on judgment and “hide a multitude of sins.—R. T.

Mercy rejoiceth against Judgment.—Mercy is dear to God, and intercedes for the sinner, and breaks his chains, and dissipates the darkness, and quenches the fires of hell, and destroys the worm, and rescues from the gnashing of teeth. To her the gates of heaven are opened. She is the queen of virtues, and makes men like to God, for it is written, “Be ye merciful, as your Father also is merciful” (Luke 6:36). She has silver wings like the dove, and feathers of gold, and soars aloft, and is clothed with Divine glory, and stands by the throne of God; when we are in danger of being condemned, she rises up and pleads for us, and covers us with her defence, and enfolds us in her wings. God loves mercy more than sacrifice (Matthew 9:13).—John Chrysostom.

ILLUSTRATIONS TO CHAPTER 2

James 2:10. Offending in One, Guilty in All.—The Rev. Mr. Leupolt, of India, found some difficulty in getting the idea contained in the above verse impressed upon the minds of the natives. Argument was resorted to, but without avail. “Never,” says he, “could I make the common people understand me without a parable.” In this parable he described a scene on the Ganges. “The day was dismal; the wind roared, the thunder pealed, the lightning was vivid, the waves of the Ganges rapid; the infuriated elements threatened destruction to every vessel on its waters; no boat could outlive the storm for any length of time. But see I—what is that? It is a boat in distress, filled with people, rapidly hurried along by the waves. Between the peals of thunder the shrieks of the people are heard. They fear the rocks on the shore, to which the current is driving them. What can be done for them? Could they but be drawn into the creek, they would be safe. Those on the shore look anxiously around, and discover a chain near them. A man instantly fastens a stone to a rope, binds the other end to the chain, and flings the stone into the boat. The rope is caught. The people eagerly lay hold on the chain, while those on shore begin to draw them, amid the raging elements, towards the creek. They already rejoice at the prospect of deliverance; but when they are within a few yards of the land one link of the chain breaks. I do not say ten links, but one link, in the middle of the chain. What shall these distressed people do now? Shall they still cling to the unbroken links? ‘No, no!’ says one of my hearers, ‘overboard with the chain, or it will sink them sooner.’ ‘What, then, shall they do?’ ‘Cast themselves upon the mercy of God,’ exclaimed another. ‘True,’ I replied; ‘if one commandment be broken, it is as though all of them were broken. We cannot be saved by them; we must trust in the mercy of God, and lay hold on the almighty hand of Christ, which is stretched out to save us.’ I have frequently used this parable, and always found it to answer.”