Introduction and Reading of James 2:1-12

Weaver introduces the sermon as lesson 21 on the Promises of the Law and reads the passage from James 2:1-12, which addresses the sin of showing partiality based on wealth.

Chapter 2, verses 1 through 12. James 2, verses 1 through 12. And this is going to be lesson number 21 on the Promises of the Law. Lesson number 21 on the Promises of the Law. So, James chapter 2, beginning there with verse 1. James writes,

"And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool. Are ye not then partial in yourselves, and are become judges of evil thoughts? Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?" "Do not they blaspheme that worthy name by the which ye are called? If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. 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. So speak ye, and so do, as they that shall be judged by the law of liberty."

Review of Previous Messages on the Necessity of God's Law

Weaver briefly reviews the first seven messages of the series, highlighting that without God's law we would not know sin, salvation, sanctification, or sanctions.

I really wanted today to try to begin summing everything up that I have shared with you in this brief series of 20 previous messages. However, I cannot take the time to review each message. If I did, we'd probably be here all afternoon and way into the night as well. But I want to remind you and also mention that the first several messages, in fact, the first seven messages, dealt with the absolute necessity of God's Law. I demonstrated in those messages without the Law of God you do not know what sin is. Because the Bible says in Romans 3 and verse 20, "for by the law is the knowledge of sin." I also pointed out without the Law we would not know anything about salvation. Because Galatians 4 tells us that the law is our schoolmaster to bring us unto Jesus Christ. And I shared with you what a schoolmaster did and how the law is our schoolmaster and how it taught us as well. Then I pointed out also without the law we would know nothing of sanctification.

For the Bible says, "this is the will of God, even your sanctification, that ye should abstain from fornication," which would be a violation of God's law. And of course without the law we would know nothing of sanctions, either negative sanctions or positive sanctions. All you have to do is read Leviticus 26 and Deuteronomy 28 and you will be reminded of those sanctions very clearly. Now, let me begin by reminding you also of a passage that we looked at many weeks back. And that is Matthew chapter 5, verses 17-20. Our Lord said, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil."

Now let me stop there before I go further. He said, "Think not." You read in the Bible where the Apostle Paul would often times say, "Perish the thought." That is the same construction that is here. When our Lord says, "Think not," it's literally don't even begin to think. Don't even let it enter into your mind. Perish the thought. So, do not even begin to think that our Lord came to destroy the Law or the Prophets. He did not come to destroy but to fulfil. The word "fulfil" is from the Greek word pleroo which means to fulfil, to fill full, and to put into full force as continuous. Now listen to what He said, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled."

Christ Came to Fulfill, Not Destroy, the Law

Weaver expounds Matthew 5:17-20, emphasizing that Christ came to put the law into full force, not to nullify it, and that the gospel establishes the law.

Now, let me begin by reminding you also of a passage that we looked at many weeks back. And that is Matthew chapter 5, verses 17-20. Our Lord said,

Now let me stop there before I go further. He said, "Think not." You read in the Bible where the Apostle Paul would often times say, "Perish the thought." That is the same construction that is here. When our Lord says, "Think not,

fulfil" is from the Greek word pleroo which means to fulfil, to fill full, and to put into full force as continuous. Now listen to what He said, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled."

"Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." Then he went on to say this, "For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." So our Lord is making it clear that He did not come to nullify the law, He did not come to abrogate it, He did not come to set it aside, rather He came to put it into full force as continuous. Moreover we have to remember this, that the gospel of grace, the gospel of justification by faith alone does not nullify the law or make it void. So many people try to say that law and grace are opposite, that is not true. The Apostle Paul said in Romans 3 in verse 31, listen carefully, "Do we then make void the law through faith? God forbid: yea, we establish the law." So any preaching of the Gospel that destroys the Law is not the true Gospel of Jesus Christ. For Paul said that through justification by faith, through the Gospel of Jesus Christ, we do not make void the Law of God. He said, "yea, we establish it."

Now the Greek word for "establish" there is the word that means to establish, it means to cause to stand, to continue safe and sound, and to continue standing. So, the same word is used in reference to the foundation of a building. It is the foundation that causes the building to stand. And so the Apostle Paul said, do not even think, don't let it enter your mind, that the Gospel makes void the Law of God. It does not, it rather establishes the Law. Now, I've tried to show you in previous messages that the Law and Gospel are not antagonistic.

The Law and Gospel Are Complementary, Not Antagonistic

Weaver argues that law and grace are not opposites but complementary, and recommends Lester Roloff's sermon 'Dr. Law and Dr. Grace' as an illustration.

They are not contrary to each other. They are not opposites. They are complementary. That is they actually complete each other. One of the greatest messages that I ever read on Law and Grace was written, actually preached by Lester Roloff. The name of the message is "Dr. Law and Dr. Grace." I have that printed message in my library, but you can go online and listen to him preach that and you would be absolutely astounded. Now Lester Roloff as many of you know would never ever call himself a theologian. He is not one that is going to split theological hairs because he would admit he was not able to do that. But you could not help but love Lester Roloff.

He was so kind and so generous and so gracious. And I remember Bob Jones University wanted to give him an honorary doctorate. And he turned it down. And they asked him why. And of course he was an old country preacher. His response was, "that's kind of like putting whipped cream on an onion, you just don't do it." But Lester Roloff could bless your heart in his preaching and in his singing. Although he could not sing you could not help but be blessed when he did sing because it was always from his heart. So I would encourage you to go online and listen to "Dr. Law and Dr. Grace" by Lester Roloff.

Now I want you to look in James chapter 2 if you would, first of all at verse 8. He said, "If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well." So the law here is called the royal law. It is also called the law of liberty. Let me say this, it is also called the perfect law of liberty. He said, "So speak ye, and so do, as they that shall be judged by the law of liberty." Now in verse 25 I think it is—no, that was not it. But anyhow, again it is called the perfect law of liberty. Now, notice if you would please the problem that is being dealt with in James chapter 2 is the problem of respect of persons.

The Royal Law: Origin, Universality, and Benefit

Weaver explains why God's law is called the royal law: it originates from the King, applies to all people, and is beneficial and necessary for society.

He was so kind and so generous and so gracious. And I remember Bob Jones University wanted to give him an honorary doctorate. And he turned it down. And they asked him why. And of course he was an old country preacher. His response was, "that's kind of like putting whipped cream on an onion, you just don't do it." But Lester Roloff could bless your heart in his preaching and in his singing. Although he could not sing you could not help but be blessed when he did sing because it was always from his heart. So I would encourage you to go online and listen to "Dr. Law and Dr. Grace" by Lester Roloff.

Now I want you to look in James chapter 2 if you would, first of all at verse 8. He said, "If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well." So the law here is called the royal law. It is also called the law of liberty. Let me say this, it is also called the perfect law of liberty. He said, "So speak ye, and so do, as they that shall be judged by the law of liberty." Now in verse 25 I think it is—no, that was not it. But anyhow, again it is called the perfect law of liberty. Now, notice if you would please the problem that is being dealt with in James chapter 2 is the problem of respect of persons.

The weaker and the poor saints were being neglected, overlooked, and considered as riff-raff in order to accommodate what you and I would call the richer people, or the ones that were more elegantly dressed and apparently had far more money. So if you look in James 2 beginning there in verse 2 he says it like this, "For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment," he couldn't afford much, "and ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there," that is in the corner, "or sit here under my footstool." "Are ye not then partial in yourselves, and are become judges of evil thoughts?" Now, the word "partial" is also very significant. It is the Greek word diakrino, which literally means to judge, to contend, to discriminate, to prefer, and to make a distinction. So, what they were doing, they were making a distinction between those who apparently had money or wealth, and those who apparently had absolutely nothing. So they were being partial in judging the poor saint as not being worthy of a decent place to sit. That he's not as good as the man who happened to have the money. So the man in poor clothing got the poorest seat and the man in the elegant clothing with money got the best seat.

Now, look if you would what he said. Skip down, if you would, please, to verse—oh, he calls it verse 4. He says, "Are ye not then partial in yourselves, and are become judges of evil thoughts?" Now, the word "evil" is very significant as well. It's the Greek word there, poneros. The word poneros is translated in our Bibles as evil, wicked, the wicked one, and evil things. You see the Greek construction, ho poneros, it refers to the wicked one, or the devil, or Satan. That is a word that is used for him. Now, there is another word that is used in the Bible for evil. It is the Greek word kakos. And the word kakos actually means that which is bad, that which is evil, that which is worthless or faulty or ill in and of itself. So here's the difference. If I were to pick up an apple and there's two or three wormholes in that apple, I would say this is an evil apple. That is, it's worthless. It's faulty. I'm not gonna buy that apple. Now that doesn't mean it's wicked and sinful in and of itself. It's just a bad apple. It's kind of like that old joke that is going around said, if you have an apple and you bite into it, would you rather find a whole worm or half a worm?

Well, I think I'd rather find the whole worm, because if you find the half one, you've already got a half of him in your mouth. So, but that would just be, we would call it a bad apple, or a faulty apple, or an evil apple. Okay? But when you come to the word poneros, it refers to something which is absolutely evil in and of itself. So he says in verse 4, he asks this question, "Are ye not then partial in yourselves, and are become judges of evil thoughts?" You have become judges of that which is positively wicked. Now, if something is positively wicked, that means it is absolutely a sin. And let me say this again, I've said it previously in this series, but you cannot sin without violating God's law because sin is the violation of God's law. In 1 John 3 and verse 4, the Bible says, "Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law." So if you're doing something and it is not a transgression of God's law, it is not sin.

Some people may not like it. Some people may not agree with it. And it may not necessarily be the best choice or the best action. It may not be convenient, but it's not sin. Sin is a violation of God's law. You can't sin without violating God's law. So in James chapter 2, he's telling us that the sin of despising a Christian is indeed a violation of God's law. It is the sin of partiality. It is the sin of preferring one saint over another, and probably a lot of these were not even saints.

Now, that's the hard part. Look, if you would, please, in verse 5. He says, "Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?" Now watch. He says, "But ye have despised the poor," these poor saints. Then he asks this question, "Do not rich men oppress you, and draw you before the judgment seats?" "Do not they blaspheme that worthy name by the which ye are called?" So here were men that probably were not even Christians. They were just wealthy men. And they were men who oppressed the poor saints and oppressed anyone. They drew them before the judges' seats. And they blasphemed the name of the Lord Jesus Christ. And so our Lord is pointing out through the Apostle James that this is indeed extremely wicked.

Now, look at verse 8. He says, "If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors." Now I want to just stop for a moment and go back to verse 8. He said, "If ye fulfil the royal law." And so, I want you to take note of the fact that God's law is here referred to as the Royal Law. Why is it called the Royal Law? Well, I'm going to give you three answers. First of all, it's called the Royal Law because it originates from royalty. It originates from the King of Kings, Lord of Lords, and God of Gods. God is the Great King, the Law is ordained and appointed by God Himself, and it proceeds from His kingly authority. You remember that passage in Isaiah 33 and verse 22, "For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us."

So the Lord is our king. He rules over us. The Lord is our lawgiver. He gives his law. And then thirdly, he is our judge. He's the one that judges whether or not we have kept or violated his law. I've made this statement many times previously, but let me make it again: a king rules by his law. So God is king. And His royal and divine and sovereign authority has issued forth His law. When we submit to that law, when we obey that law, we are recognizing, confessing, and acknowledging His sovereignty, His power, and His authority.

Now, we're going to see in this context the importance of this in loving our neighbor as ourselves. So it's called the royal law first because it comes from the king. Secondly, it's called a royal law because it applies to all, rich or poor, high or low, man or woman, bond or free, it doesn't matter. When you stop and think about the law in America, does the law apply to every American? Well, it's supposed to. Through partiality it does not, but it's supposed to.

Now, so the point I'm trying to make here is very simple. If God is the king, if he's the true sovereign, his law then applies to everyone. Doesn't matter who you are. The third reason it's called the royal law is because it is beneficial to all. It is useful, suitable, and necessary in our present state. Moreover, it is a chief law, one that summarizes truth. Now, let me explain what I mean when I say it is applicable to our present state.

Those of us who are older can remember when things were not as bad as they are now. I remember when I was a boy, my father would take us down to Miami, Florida for a two-week vacation. Because my mother's sister lived down there with her husband and family and we'd go spend the time with them. It was always during the winter. And we lived on a farm, dad had all kind of tractors and combines, and we never locked our house. We never locked the windows. And when we would come back after two weeks vacation down in Florida, everything was just like we left it. You try that today, you'll come back to absolutely nothing because people will steal you blind. Now all

I'm trying to say is you look at how we have deteriorated in our society, in our country, and it is because we have denied God's law. There is no morality. There is no honesty. There is no integrity. So, I'm just simply saying it is a royal law in the fact that it is useful and beneficial.

Now, I want you to note in the immediate context of James chapter 2 he is talking about loving our neighbor as ourselves. But the whole of God's law is called royal. So, look at verse 8 again. He said, "If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well." And then you skip down to verse 10. He says, "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." Now watch. "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." So, the point I want to make is this, God's Law is a whole, it is one. It cannot be divided. It cannot be cut. It cannot be nullified. It cannot be abrogated. If you offend in one point He says you are guilty of violating the law. So, if you do not commit adultery and you do not kill but yet you despise your brother, that's still a violation of God's law.

The Unity of the Law and the Sin of Partiality

Weaver discusses James 2:10-11, showing that the law is a unified whole; offending in one point makes one guilty of all, and partiality is a violation of the law.

Now, I want you to note in the immediate context of James chapter 2 he is talking about loving our neighbor as ourselves. But the whole of God's law is called royal. So, look at verse 8 again. He said, "If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well." And then you skip down to verse 10. He says, "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." Now watch. "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." So, the point I want to make is this, God's Law is a whole, it is one. It cannot be divided. It cannot be cut. It cannot be nullified. It cannot be abrogated. If you offend in one point He says you are guilty of violating the law. So, if you do not commit adultery and you do not kill but yet you despise your brother, that's still a violation of God's law.

And that means therefore that you are a sinner. Now what James is dealing with in James chapter 2 is indeed a violation of God's law because it is despising of a poor brother and honoring and preferring someone who may not even be a brother above a saint of God. Now, let me point out that when he says in verse 8, "If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well." When he said "Thou shalt love thy neighbour as thyself," it is part and parcel of a truth of the summary of God's law.

Love as the Summary and Fulfillment of the Law

Weaver demonstrates from Matthew 22, Matthew 7, Luke 10, and Romans 13 that love is the summary of the law, and that love is defined as obedience to God's commandments.

Let me show you what I mean. I want you to turn in your Bibles to Matthew 22. Matthew 22 and let's begin reading there with verse 35. Matthew 22, verse 35.

Now that's a good question. Which is the great commandment in the law?

Now note if you would, when he was asked which is the great commandment of the law, our Lord did not respond, "Thou shalt have no other gods before me," which is the first commandment. Nor did he say, "Thou shalt not commit adultery," which is the seventh commandment. Rather what he said,

and then

Why? Because you have the two tables of the law. The first four refer to God and the last six refer to man. And so what you have then, this statement is a summary of God's law. Now, let me just point out a summary does not negate the law. It does not negate what it summarizes. I've taught from the fourth grade all the way through college and I've required book reports. And the student would read a book and he would write a two or three maybe five page report summarizing that book. Now, his four or five page summary did not negate and nullify and abrogate a 200 page book. It just kind of made it very succinct.

And that's exactly what our Lord is doing right here. Instead of quoting the Ten Commandments, he says, here's a summary of them. You love the Lord with all your heart, and you love your neighbor as yourself. Now, turn in your Bibles to Matthew chapter 7. Here's another summary. Matthew chapter 7. Look if you would please at verse 12. Matthew 7 and verse 12. Our Lord says,

Now, let me just point this out. I hope you remember I took you some time ago through the Bible and showed you how this phrase

referred not only to the totality of the Old Testament, but also to the totality of Scripture because when the New Testament was written, what existed was the Law and the Prophets. It referred to the whole of Scripture at that particular point. But now look what our Lord said in verse 12,

We say it just like this, treat others as you would want to be treated. That's a summary of the Law. That is saying "Thou shalt love thy neighbour as thyself." Now, let me show you. So far, our Lord has said, here's the summary. You love the Lord with all your heart. You love your neighbor as yourself. You do unto others as you would have them do unto you. Now, turn in your Bibles to Luke chapter 10, and let me show you an application of this summary. Luke chapter 10, and let's begin reading there with verse 25.

You will be very familiar with this passage. Luke chapter 10 in verse 25.

you notice how it's always lawyers doing this, "saying, Master," now look what he wanted, "Master, what shall I do to inherit eternal life?" Not, "Lord, what is eternal life or how do I receive eternal life?" He asked, "what shall I do?" I want to do something, okay? "And he said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live." In other words, you obey God's law personally, perfectly, perpetually. Yeah, you'll live. But now nobody can do that. But he asked that question. Our Lord answered that question. Now watch. Verse 29, "But he, willing to justify himself, said unto Jesus, And who is my neighbour? And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side." Here the religious rulers in Israel. Watch verse 33, "But a certain Samaritan," whom the Judahites referred to as dogs, "but a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise."

Now let me ask you a question. Do you think that good Samaritan loved this man as himself? Well, of course. Did he treat him the way he wanted to be treated? I would think so. Now, let me ask you a question. If you're riding down the road and you hit a puddle of water and you hydroplane and you leave the road and the next thing you know, you're hanging upside down in your car in a ditch.

Do you want people to keep driving by or do you want somebody to stop and help you to get out? Well, our Lord said if you would like somebody to stop and help you to get out, then if you see that you stop and help them to get out. It's just that simple. You do unto others as you would have them do unto you. That's just a summary of God's law. Now, here's what I want you to do. I want you to look in your Bibles to the book of Galatians chapter 5.

I'm going to show it to you again. Now, I want you to mark this passage because we're going to come back to Galatians chapter 5 in just a little while. We'll look in Galatians chapter 5 and notice if you would please verse 14. He says it again,

Wow. Yeah, do you realize how many times he said that already in the New Testament? Now one pastor, in fact, I'm sure that there are more pastors, but one particularly of late has said that we no longer needed God's law. That all we needed was our Lord's command to love one another. Now, I just want to emphasize something again that I've already emphasized in this series, and I think it's very important, especially in light of what we're saying. I want you to look in your Bibles to Romans chapter 13, and let's begin reading there with verse 8. Romans 13 and verse 8. I want you to see what love is according to the Bible.

Love is not feeling. Love is not emotions. Love is not sentimentality. Love according to the Bible is obedience. Look in Romans 13 verse 8. God says,

"And if there be any other commandment, it is briefly comprehended." Notice that it is briefly comprehended or summarized in this saying namely, "Thou shalt love thy neighbour as thyself." Now watch carefully. "Love worketh no ill to his neighbour: therefore love is the fulfilling of the law." So, what is love? Love is the fulfilling of the law. Now turn right over in your Bibles to 1 John chapter 5. I'm just reminding you of this. This is I think exceedingly important. We'll look in 1 John 5 at verses 2 and 3. 1 John 5 verse 2. He says, "By this we know that we love the children of God, when we love God, and keep his commandments." We know that we love the children of God when we love God and keep His commandments. Now, here's my question. How do I know and how does Effie know that I love her?

The New Commandment: Love as Christ Loved

Weaver explains that Christ's 'new commandment' in John 13:34 is new in its pattern—loving as Christ loved—not in its duty, which was already commanded in Leviticus 19:18.

"And if there be any other commandment, it is briefly comprehended." Notice that it is briefly comprehended or summarized in this saying namely, "Thou shalt love thy neighbour as thyself." Now watch carefully. "Love worketh no ill to his neighbour: therefore love is the fulfilling of the law." So, what is love? Love is the fulfilling of the law. Now turn right over in your Bibles to 1 John chapter 5. I'm just reminding you of this. This is I think exceedingly important. We'll look in 1 John 5 at verses 2 and 3. 1 John 5 verse 2. He says, "By this we know that we love the children of God, when we love God, and keep his commandments." We know that we love the children of God when we love God and keep His commandments. Now, here's my question. How do I know and how does Effie know that I love her?

Well, I've always honored her. I've respected her. I haven't stolen from her. I haven't tried to abuse her. I haven't tried to hurt her. All I've tried to do is keep God's law toward her.

Now, this is exactly what he's saying. "By this we know that we love the children of God, when we love God, and keep his commandments." Now, look at verse 3. "For this is the love of God, that we keep his commandments: and his commandments are not grievous." What is the love of God? The love of God is keeping his commandments. It's not grievous to me that I can't steal. I don't want to steal. It's not grievous to me that I can't commit adultery. I don't want to commit adultery. It's not grievous to me that I can't murder. I don't want to murder. You follow me? So, he says this is the love of God that we keep His commandments.

Now, turn right over to 1 John chapter 2. 1 John 2, and look if you would please beginning there with verse 3. Look at what he says, 1 John 2, verse 3,

Now here's a good question, how do I know that I'm a genuine Christian? How do I know that I'm genuinely saved? Well here's what he says,

In other words, our lives are lives that follow obedience. That doesn't mean that we're perfect. It doesn't mean that we never sin. But it does mean that our lives are characterized by obedience to his law.

Now look at verse 4. "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." Isn't that amazing? So it doesn't matter what a person says if he is not obedient. The scripture says he's a liar and the truth is not in him.

Now, here's a good question. So some are suggesting that Jesus now has started a new commandment. And we're going to look at that passage in just a moment. And therefore, the law has been set aside and nullified and abrogated. Here's my question. Do you think Jesus Christ, who is God incarnate, the same Jesus Christ who said in John 10 in verse 30, "I and my Father are one," do you think for one moment that Jesus Christ would do something that was in opposition to His Father, and contrary to His Father, and contrary to His commands? And the answer, of course, is no. I want you to look in your Bibles, if you would, to John 13. Go in your Bibles to John 13. I want you to see something that's very informative. John chapter 13, and I want you to look at verses 34 and 35. In fact, you can mark it. We'll probably come back there. John, chapter 13, verse 34. Our Lord says, "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another."

"By this shall all men know that ye are my disciples, if ye have love one to another." Now, look at that, a new commandment. You know, one of our problems is that when we read words in the Bible, we put the same connotation on them that we do on the same words in our culture and our society today. Words may be the same, but they do not always mean the same thing. I'll give you an illustration. Did you know the Greek word kosmos for the word "world" has over 13 different meanings in the Bible? And by the way it's where we get our English word "cosmetics" from. The word kosmos means an orderly arrangement. Some women fail in their orderly arrangements.

But let me just show you. You're in John, whole John 13, but turn back to John chapter 1. Look if you would please at verse 10. John 1 verse 10. Here's the word "world" three times in one verse. Each time it is the Greek word kosmos. Now look what it says, John 1 verse 10. Talking about Jesus Christ. "He was in the world, and the world was made by him, and the world knew him not."

So you could read it like this. He was in the kosmos and the kosmos was made by him and the kosmos knew him not. OK, "he was in the world." What does that mean? He was in the earth. "And the world was made by him." That's the universe. "And the world knew him not." Same word with three different meanings in one sentence. You see what I'm saying? So just because you see a word and you put your modern-day connotation on it. For instance, "new." A new commandment. Well suppose Alice came up and she said, "I have a new hat" or "I have a new dress." Every one of you that hears that is going to understand that that means she's gone to the store and bought a new hat or bought a new dress. Or at least someone has given it to her, but it's new. You follow that? Well, what if she came and said, "Well I have a new idea." Does that mean it was something it was recently purchased?

Well, of course not. What about if she said, "What we need is a new start." Does that mean it was something that was recently purchased? Of course not. The word "new" can mean several different things. Now, the Greek word in John 13 in verse 34 when our Lord says, "A new commandment I give unto you," the word "new" is the Greek word kainos. It is translated as new. But it also refers to that which was recently made, that which is fresh, recent, novel, uncommon, and unheard of. Now I want you to look at something with me. I want you to hold John 13 verse 34 and turn in your Bibles to Leviticus chapter 19. Look in Leviticus chapter 19. Genesis, Exodus, Leviticus. Leviticus chapter 19. Now I want you to listen if you would before I read the scripture in Leviticus. I want you to listen to John 13 verse 34. I'm gonna read it again. "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another." A new commandment I give unto you that you love one another. Someone says, "Oh, that's something brand spanking new." Really? Look in Leviticus 19 in verse 18. "Thou shalt not avenge, nor bear any grudge

Wow. So when our Lord says, "A new commandment I give unto you, that ye love one another," now, wait a minute. How can it be new? It was way back in Leviticus 19 in verse 18. The newness is not in the commandment. Watch carefully. Look at verse 34. Here it is. "A new commandment I give unto you, That ye love one another." Here's the newness: "as I have loved you." No one in the Old Testament loved their neighbor as Christ loved his people. How did he love us?

He gave himself for us. He laid down his life for us and says, here is the New Commandment that you love one another. And just to prove to you that love is obedience, it's not just sentimentality, it's acting biblically and scripturally toward each other. Look at it in verse 35. He says, "By this shall all men know that ye are my disciples, if ye have love one to another." People can't see sentiment, they can't see emotion, but they can see obedience. They can see how you treat each other in reference to the Word of God.

Now, John Trapp, the old Puritan, said it like this, "New, for now there is abundance of spirit given by Christ who writes this affection in our hearts. As of old, the law was written in stone. Besides that, He's become a new pattern, an example of the rule, and so it became a new commandment, not in respect of the matter of the duty, but of the form of observing it." We already have the duty from Leviticus 19 verse 18, but now we have a newness of form in it. It's not that just we love each other, we love each other as Christ loved us. Now look in John chapter 15 at verses 12 and 13. John 15 verses 12 and 13. Watch how did Christ love us? He gave himself for us. Verse 12, John chapter 15 verse 12. "This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends." What did Jesus Christ do for us?

He laid down his life for us. "Greater love hath no man than this, that a man lay down his life." How are we to love? "As I have loved you." In other words, we're willing and should be willing to give ourselves for each other, for our brethren. That's the newness.

Now, I want you to look at John 15 in verse 17. He said, "These things I command you, that ye love one another." Now turn right over to the book of Ephesians chapter 5. Galatians, Ephesians, Philippians, Colossians. Look in Ephesians chapter 5 and verse 2. Ephesians 5, verse 2. Here it is again. We've probably never picked up on it, but here it is in black and white. Ephesians 5 verse 2, "And walk in love." How do we walk in love? "As Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour."

Now, we cannot die sacrificially the way Jesus Christ did, but we can walk in love and we can be willing to give ourselves and to spend and be spent for the brethren. That's what he said. We walk in love as Christ hath loved us.

The Law of Liberty and Christian Freedom

Weaver teaches that God's law is the law of liberty, granting freedom to obey and live without sin, and that the gospel is a law of liberty that sets us free from bondage.

Now, I want you to turn to 1 John chapter 4 over toward the book of Revelation. We'll have 1 John, 2 John, 3 John, Jude, and Revelation. But look if you would in 1 John chapter 4. We're going to read verse 21 and then we're going to take it in the context. Look at this. 1 John 4, verse 21, he says, "And this commandment have we from him, That he who loveth God love his brother also." So we have a commandment that we are to love our brethren. Now, go back to verse 19. "We love him, because he first loved us." I hope one day in the not too distant future, I'm going to get to preach on this passage. "We love him, because he first loved us." Has it ever dawned upon you that had God not set his love upon you first, you would have never loved him?

Think of all the years that we wasted not even knowing him, not even thinking about him, not wanting anything to do with him or Christianity. We were completely happy fulfilling the lust of our flesh and the lust of our minds. And all of a sudden, His grace appeared unto us and saved us. And now we want to love Him. Why? Only because He first loved us. Now watch it. "We love him, because he first loved us. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also."

I have heard professing Christians say about another Christian, "I hate him." It's impossible to really hate a brother. You may not like him. You may not like what he's doing. You may not agree with him. And you may be willing to rebuke him and reprove him, but you don't hate him. And that term is thrown away around, especially by the liberals, by the leftists, by the Marxists. "Well, he hates so-and-so." No. No. May not like them, may not agree with them, but I don't have to hate them. You see what I'm saying? And so he said, and especially brother. I was talking to a missionary this morning and I was telling him about how desperate we are in our society. I read where one brother, physical brother, murdered his other brother because he thought he was using too much of the internet time playing a game. So he killed him over the time he was using on the Internet.

What our Lord does in this passage, and this is what James is dealing with. Our Lord gives us the badge of discipleship and that badge is that we love one another as He loved us. So clearly then love is not feelings, love is not sentimentality, love is not emotions, love is obedience. What did He say in John 13 verse 34 and 35? He said, "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another." "By this," that is obedience, "shall all men know that ye are my disciples." Now let me ask you a question. What happens when we disobey God's law? And this commandment that our Lord Jesus Christ is not contrary to God's law, because we've already seen it in Leviticus 19:18, but it adds a new aspect. We're to love each other as he loved us. The duty is the same. The manner of loving is different. That's what's new.

I want you to turn back in your Bibles to the book of Galatians. The book of Galatians, Galatians chapter 5. I told you earlier we would come back there. Galatians chapter 5. Look, if you would please, at verse 13. Galatians 5, verse 13. The Apostle Paul writes, "For, brethren, ye have been called unto liberty." Wow, isn't that something? You've been called unto liberty. "Only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself." Now watch this. "But if ye bite and devour one another, take heed that ye be not consumed one of another." So if we don't obey this commandment to love as Christ loved us, the result is that people are going to be biting and devouring and consuming one another.

Why is there so much hatefulness in most churches? Why is there so much gossip and backbiting and ill feeling? It's because we disobey God's law. I've threatened for years and I have not done it. But I wanted to preach a message which I'm going to entitle, "Cannibal Christians." "But if ye bite and devour one another," what did he say? "Take heed that ye be not consumed one of another." You'll get eaten up. Just think of what most churches do to preachers. And a lot of time what preachers do to most people.

I mean, we're in such a state. I usually say it like this. If our enemies really knew what state we were in, they would leave us alone and we'd kill ourselves. And that's just about the truth.

Now, let me hasten to point something else out. You remember, God's law was not only called the royal law. It's also called the law of liberty. Have you ever stopped to think about this? God's law gives us liberty. We have liberty to obey. We have liberty in things that are indifferent. We have liberty to live our lives in freedom from sin and wickedness. As long as we are not transgressing God's law, we may do whatever we please. Now some people may not like it, may not agree with it, but that's immaterial. As long as it's not a violation of God's law, it's not sin. Now listen to this. I don't know if you've ever really dwelt upon this, but probably everyone that you talk about, if you ask, what tree did God forbid Adam and Eve to eat from? Wow. It was a tree of the knowledge of good and evil. Yeah, it was. Tell me how many trees they could eat from. What did Eve say? "Out of all the trees of the garden we may freely eat, but this one tree God says don't."

So they had liberty and freedom to eat of every other tree, just not that one. Why? Because that one was where God was establishing his sovereignty, his authority. He was saying, I have the right to tell you what to eat and what not to eat, how to live and how not to live, where to go and where not to go. I'm God. I'm the creator. You're the creature.

And that's what God's law is. God is saying, look, I am God. I am the king. I am the sovereign. I have the right to tell you how to live. And as long as you do what I tell you, and you are not transgressing my law, you're free. You can do whatever else you want to do. You remember what our Lord said in John 8 in verse 36? He said, "If the Son therefore shall make you free, ye shall be free indeed." That is, you shall be truly, really, genuinely free. So let me make just a couple of quick applications. The first one is this, God's law is indeed a royal law.

It is the perfect law of liberty and it is designed to enable us to walk pleasing unto Him while at the same time we are submitting unto Him and acknowledging His sovereignty, His authority, and His kingship. So as long as I obey I am in essence saying by my actions if not with my mouth, God is God. He's the Sovereign. He's on the throne. The second application is this. Our standard for obedience is not our feelings. It's not our emotions. It's not our consciences. You've heard the old adage, "Let your conscience be your guide." You better not. Your conscience can be ill taught. Your conscience can be seared. Your conscience is not perfect. That's why a lot of these Indian women would throw their newborn babies into the river for the crocodiles to eat and their conscience has never bothered them because that's how they worship their gods. The crocodile god. I mean, you know, look at the things that people do and their conscience has never bothered them, but yet they're a clear violation of the law of God. God's law is our standard. Love may be our motivation, but law is our direction.

Applications and Closing Prayer

Weaver applies the message by urging believers to see God's law as royal and liberating, to use love as motivation and law as direction, and to live in the freedom of the gospel.

The third one is this, in one sense of the word the Gospel is indeed a law. It has all the requirements of the law. It has precepts with rewards and punishments, and next to it it prescribes duties as well as administers comfort. And Christ is not only a king, He is also a prophet and priest. He is a king to rule over us, a prophet to declare unto us the Word of God, and also a priest to intercede for us. And may I remind you what Romans 8 in verse 2 says, "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." So God refers to the Gospel there as the law of the Spirit. Matthew Henry said it like this, "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. 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. There will be no relief for those whom the gospel condemns, nor will any accusation lie against those whom the gospel justifies. It concerns us, therefore, 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, and that we be of a gospel temper, and that our conversation be of a gospel conversation, because by this rule we shall be judged.

And let me give you one last thought. Do not think of God's law in negative terms. I have showed you that every negative has a positive. I've showed you the promises of God's law. While God's law does forbid sin and transgressions and violations of that law, it also proclaims liberty and freedom. One of my favorite passages is Galatians 5 in verse 1. "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." So in Jesus Christ, we have real, genuine freedom. We don't have freedom to believe and freedom to obey, but freedom to live, and freedom to move and have our being in Him, and do that which is pleasing in His sight. And those who think this is slavery do not realize that sin is a slavery. And they're in bondage themselves. And we're the ones that are truly, genuinely free. So God's law is a royal law. It is the perfect law of liberty. Father, in the name of Jesus Christ, we bow to you this day.

We thank you for your word. We thank you for your law. We thank you for the liberty and freedom that you've given us. Help us, Lord, to be obedient and not to sin against Thee. In the name of Jesus Christ we ask and pray, amen.