Henry Krabbendam - James - World Evangelical Alliance

the law of the Redeemer... In prediction, the New Covenant involves the
writing of God’s law upon our heart (Jer. 31:31-34). This is fulfilled in Jesus
(Heb. 10:15-17), and it is in this spirit that James can call us ... to obey the
royal law (Motyer, 96, with reference to James 2:8).”
However, according to the considerate opinion of many commentators,
the term “royal” appears to have a figurative dimension as well, specifically
when it is combined with the love commandment of Leviticus 19:18. The law
in sum (love) as well as substance (Decalogue) is said to be “royal,” because
in both aspects it is of supreme significance in the Kingdom of God. The
“sum” is “kingly in character and excellence” (Johnson, 230), in that it “governs
all other laws concerning human relationships” (Tasker, 60). According
to the concerted testimony of Scripture in the practice of love (the sum) the
law of God (the substance) comes into its own (Mt. 7:12; Rom. 13:8-10; Gal.
5:14). Of course, it could not have done its regal nature as well as prominent
place any harm that Jesus, in whom the Kingdom of God is personified (Lk.
17:21), emphasized its centrality (Mt. 10:19; 22:37-39; Mk. 12:30-31; Lk.
10:27) as well. Furthermore, the substance is “royal,” because in it the law of
love is given its feet, its hands, etc., and so comes to concrete and colorful
expression in the total tapestry of the Kingdom. In short, “the royal law” is
promulgated by the King (of kings), reflects the nature of the King, is fit for a
king, more specifically for kings and priests (Rev. 1:6), and determines the
total range of their Kingdom conduct. 234
Scripture insists on this for the benefit of the neighbor! But who is this
neighbor? Not just one’s countryman, one’s fellow tribesman, or one’s comrade
in social status! Racism in the broadest sense of the word stands biblically
condemned and is definitively “out.” The parable of the Good Samaritan
could not be crisper and clearer. It designates everyone we meet as our neighbor.
Even more precisely and enlightening, the wording of the text designates
the Good Samaritan as the neighbor. We are neighbors to everyone we meet
(Lk. 10:29ff). This cuts off every approach based on external prejudicial criteria.
Further, Paul describes the neighbor as “the other man” (any other man)
234 Some commentators hold that the word “royal,” basilikos, implies that the “royal law” in
this context is promulgated by God the Father (Laws, 110; Martin, 67). Others think of Christ
as the initiator (Adamson, 115; PDavids, 114; Johnson, 226; Moo, 2000, 109; Cheung, 98-99,
with reference to James 2:1, 7; 2:5 as well as Mt. 19:19; 22:39; Mk. 12:31; Lk. 10: 27; Gal.
6:2). However, there does not seem to be a need for an either/or. Because James is the first
written document in the NT, his reference to Scripture in James 2:8 brings the OT into view.
This favors God. However, since it is not a direct quotation (Cheung, 99, with reference to 1
Cor. 15:3-4), it does not exclude Christ with whose teachings, such as found in the Sermon on
the Mount, James was thoroughly conversant! In short, the royal law is the law of the Kingdom
given by the King (and) embodying a set of commandments (such as promulgated by
God) with a special focus on the love commandment (as emphasized by Christ).
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