Exegetical and Hermeneutical Commentary of James 2:13
For he shall have judgment without mercy, that hath showed no mercy; and mercy rejoiceth against judgment.
13. For he shall have judgment ] There is something more emphatic in the actual structure of the sentence. For the judgment shall be merciless to him that wrought not mercy. The axiom presents one aspect of the great law of divine retribution, and, like so much of St James’s teaching, is an obvious reproduction of that of the Sermon on the Mount (Mat 7:1). The reference to that discourse suggests the thought that the “law of liberty” of which St James speaks is not the law given by Moses, but the new Law, full of grace and truth, which was given by Christ. See note on Jas 2:8. On this assumption the supposed contrast with St Paul dwindles into nothing.
mercy rejoiceth against judgment ] The verb is found in Rom 11:18. The abruptness of the original, where the maxim stands with no connecting particle, is singularly forcible, mercy glories over judgment. The law holds good universally. It is true of man’s judgment, but also of God’s, that mercy triumphs over severity, when it finds a willing object. The truth has seldom found a nobler utterance than in the familiar words which remind us that
“Earthly power doth then shew likest God’s,
When mercy seasons justice.”
Shakespeare. Merchant of Venice, iv. 1.
Fuente: The Cambridge Bible for Schools and Colleges
For he shall have judgment without mercy, that hath showed no mercy – This is obviously an equitable principle, and is one which is everywhere found in the Bible. Pro 21:13. Whoso stoppeth his ears at the cry of the poor, he also shall cry himself but will not be heard. 2Sa 22:26-27, with the merciful thou wilt show thyself merciful, and with the froward thou wilt show thyself unsavory. Compare Psa 18:25-26; Mat 6:15; Mat 7:1-2. The idea which the apostle seems to design to convey here is, that there will certainly be a judgment, and that we must expect that it will be conducted on equitable principles; that no mercy is to be shown when the character is not such that it will be proper that it should be; and that we should habitually feel in our conduct that God will be impartial, and should frame our lives accordingly.
And mercy rejoiceth against judgment – Margin, glorieth. Greek Boasts, glories, or exults. The idea is that of glorying over, as where one is superior to another, or has gained a victory over another. The reference all along here is to the judgment, the trial of the great day; and the apostle is stating the principles on which the trial at that day will be conducted – on which one class shall be condemned, and the other acquitted and saved. In reference to one class, the wicked, he says that where there has been no mercy shown to others – referring to this as one evidence of piety – that is, where there is no true piety, there will be judgment without mercy; in the other case there will be, as it were, a triumph of mercy, or mercy will appear to have gained a victory over judgment. Strict justice would indeed plead for their condemnation, but the attribute of mercy will triumph, and they will be acquitted.
The attributes of mercy and justice would seem to come in conflict, but mercy would prevail. This is a true statement of the plan of salvation, and of what actually occurs in the redemption of a sinner. Justice demands, as what is her due, that the sinner should be condemned; mercy pleads that he may be saved – and mercy prevails. It is not uncommon that there seems to be a conflict between the two. In the dispensations of justice before human tribunals, this often occurs. Strict justice demands the punishment of the offender; and yet there are cases when mercy pleads, and when every man feels that it would be desirable that pardon should be extended to the guilty, and when we always rejoice if mercy triumphs. In such a case, for example, as that of Major Andre, this is strikingly seen. On the one hand, there was the undoubted proof that he was guilty; that he had been taken as a spy; that by the laws of war he ought to be put to death; that as what he had done had tended to the ruin of the American cause, and as such an act, if unpunished, would always expose an army to surprise and destruction, he ought, in accordance with the law of nations, to die.
On the other hand, there were his youth, his high attainments, his honorable connections, his brilliant hopes, all pleading that he might live, and that he might be pardoned. In the bosom of Washington, the promptings of justice and mercy thus came into collision. Both could not be gratified, and there seemed to be but one course to be pursued. His sense of justice was shown in the act by which he signed the death-warrant; his feelings of compassion in the fact that when he did it his eyes poured forth a flood of tears. How every generous feeling of our nature would have been gratified if mercy could have triumphed, and the youthful and accomplished officer could have been spared! In the plan of salvation, this does occur. Respect is done to justice, but mercy triumphs. Justice indeed pleaded for the condemnation of the sinner, but mercy interposed, and he is saved. Justice is not disregarded, for the great Redeemer of mankind has done all that is needful to uphold it; but there is the most free and full exercise of mercy, and, while the justice of God is maintained, every benevolent feeling in the breasts of all holy beings can be gratified in the salvation of countless thousands.
Fuente: Albert Barnes’ Notes on the Bible
Jam 2:13
Judgment without mercy
Judgment without mercy
I.
THE DIRECTION WHICH IS HERE GIVEN (Jam 2:12).
1. They were to be judged. The thing was future, but as real and certain as if it had been past or present. The testimonies to this great event are clear, varied, and irresistible. Even apart from revelation, the evidence of it is strong and conclusive. And when we do turn to the Bible, the truth is there taught, both directly and by implication, in a large number of passages. The judgment, then, is most certain. What we have to do is to realise it, to take it home to ourselves, to live under the impressions which it is fitted to produce.
2. They were to be judged by the law of liberty. The issue is not to turn on our natural ideas of right and wrong, on our partial, perverted, and often most erroneous views of duty. Neither is it to proceed on the maxims and customs of the world. Everything is to be done in righteousness; and here is the only complete, infallible criterion of righteousness. But mark how it is here designated. It is called the law of liberty. We are certainly not to understand by this that it grants liberty to do anything that is evil–that it allows liberty to be taken with its own requirements and sanctions. Its object is the very reverse. It is to restrain men from the commission of sin. In common with all law, it exists for the end of being kept, not of being broken. It is the law of liberty, because, in the case of Gods people, and they are spoken of here, its curse is taken away. The chains are broken and the believer walks forth emancipated; for, saith the apostle, there is no condemnation to them that are in Christ Jesus. He is no longer dependent on his own fulfilment of the law for the life everlasting; through the infinite mercy of God his transgressions of it are not marked against him, and he stands on the ground, not of a personal, but of a vicarious, obedience–that of his great substitute and surety. He is to be tried by it, not apart from the gospel of salvation, but, on the contrary, as incorporated with it–not in its original covenant form, but as thus magnified by the Son of God in our nature on behalf of all the redeemed, and then given to them to be the supreme rule of their character and conduct. And thus it obtains a ready, cordial acquiescence.
3. They were to live as about to be judged by this law of liberty. So speak ye–that is, as a habit; let this be your constant practice. Watch over your words; keep the door of your lips; guard against all transgression of the law in this respect. Avoid whatever it condemns, not merely everything profane and impure, but everything vain and unprofitable. And, in particular, remembering what is due to your neighbour according to the commandment, and what you need yourselves at the hand of God, be considerate and charitable, be just, be tender in the language you use both to and regarding your brethren of mankind, most of all your brethren in the faith of the gospel, whatever may be their earthly condition. And so do–so act, adds the apostle; speak, but not that only, act also as those whoare about to be judged by the law of liberty. It is not enough to make high professions, you must exhibit and maintain a corresponding practice. Fine speech will not suffice; there must be pure conduct. We must be doers of the Divine will, not hearers or talkers only.
II. THE REASON BY WHICH IT IS ENFORCED (Jam 2:13). James speaks here as from the day of doom itself, like one looking back to the transactions of life as over, as things of the past, not of the future or the present. His statement is to the effect that those persons who show no mercy, who work none in the case of their fellow creatures, shall find none at the Divine tribunal hereafter, but be dealt with in strict justice, according to its rigid, unmitigated requirements, apart from any modifying influence or mingling element of mercy. Having acted, not in the spirit of the law of liberty, but in opposition to it, they shall reap no benefit from it themselves at the great future assize. He adds, And mercy rejoiceth against judgment. It rejoiceth–literally, glorieth, boasteth. Well may one exclaim, Grand word, memorable axiom! Here we have the other side of the matter, the converse of the foregoing statement. Some sort of collision or contest is supposed between these two–mercy and judgment. They have their respective interests and claims; and these appear to be opposed, irreconcilable. They cannot have both absolutely their own way, and the one or the other must gain the ascendency. But mercy carries the day, it prevails in the conflict. How? Is it by trampling on judgment? Is it by robbing it of any of its lights, doing violence to any of its principles? No; it is by meeting its demands, and honouring it more than had it been allowed to hold undisputed sway and reign without a rival. This has been effected by the mission add mediation of the Lord Jesus. (John Adam.)
Mercy finds mercy
1. The condition of men under the covenant of works is very miserable. They meet with justice without any temper of mercy.
2. Unmerciful men find no mercy.
(1) It is a sin most unsuitable to grace. Kindness maketh us pity misery: Thou wast a stranger, be kind to strangers. Gods love to us melteth the soul, and affecteth us not only with contrition towards God, but compassion to our brethren. At Zurich, when the gospel was first preached, they gave liberty to their captives and prisoners, out of a sense of their own deliverance by Christ.
(2) It is unlike to God; He giveth and forgiveth. How will you look God in the face, if you should be so contrary to Him?
3. God usually retaliates and dealeth with men according to the manner and way of their wickedness.
4. God exercises acts of mercy with delight; His mercy rejoices over justice Mic 7:18; Jer 32:41).
5. Mercy in us is a sign of our interest in Gods mercy (Mat 5:7). It is manifested–
(1) In pitying miseries (Mat 15:32).
(2) In relieving wants by counsel or contribution.
(3) In forgiving injuries and offences(Mat 18:22). (T. Manton.)
Judged without mercy
The usual mode of explaining these words is that judgment in the case of the merciless shall be merciless, yet in the case of the merciful mercy glories against judgment, so as to ward off its stroke, and deliver the merciful man, so that mercy does not fear judgment, but rather glories against it and over it. The whole lesson teaching us, in Bengels words, that judgment shall be to every one as every one shall have been. But this exposition seems to bring in another subject, quite foreign to the writers argument; he is not treating of mercy or the merciful man, but of the unjust man and of judgment. Surely, if the mode of deciding the verdict of the merciful man had been intended, some mention of that character would have found a place. It seems better to regard this clause as a sort of climax to the preceding statement: You are about to be judged by the law which enjoins liberty, and the judgment which will be passed by God according to that law will be unaccompanied by mercy against the man that did not show mercy, even though it is characteristic of Gods mercy to glory against judgment. His mercy often spares when we deserve the blow, but it shall not be so then. You have judged and rejected others, you shall be judged and rejected yourselves. As you have sown, so shall you reap. (F. T. Bussett, M. A.)
Mercy rejoiceth against judgment
Mercys triumphs
The history of this world lies in these few words; and you might go about with this key to unlock almost all the mysteries of Gods providence. Let us define the words. Mercy is love to the weak, the unhappy, and the bad. Judgment is punishment, or a severe sentence, or a condemnation. And the thought of the text is this–that in the Divine government mercy contends with judgment to overcome it, and then rejoices in her victory; and that, if it be so in Gods method, so it should be with us. There are four ways in which this may be done: Mercy may stop judgment–that it shall never fall; or mercy may mingle itself with the judgment–to qualify it; or mercy may balance and outweigh the judgment; or, best of all, mercy may turn the judgment into blessing. We will glance at all four, only remembering this–the mind of God is perfect unity. There is no clashing or division. We speak of His different attributes; but His Being is one and His work one–from everlasting to everlasting. He is carrying out one object, by one plan, on one principle, to one end. We divide the mercy from the judgment; but there is no difference. For God is all love. There is, then, the mercy which withholds the judgment altogether. There must be mercy in heaven itself, for since God charges His angels with folly, it is a mercy that He has not cast them down; and as the heavens are not clean in His sight, it is a mercy that they stand and that we can call them firmament. Look at this world. The sun rises and sets; the tide flows; the seasons return; all goes on its ancient round; and all is beautiful. Thousands and thousands go about and flourish. They laugh, and are happy. Yet on what a world does that sun each day rise and set! What a pestilence of sin broods upon this whole earth! What sounds, what sights go up to the Lord God of Sabaoth! And we–we know not at this moment what impending judgments are hanging over the head of anyone of us stayed only by the hand of mercy. Why are we all here so quiet? Why are we not in hell? Mercy–arresting mercy–mercy has rejoiced against judgment. Or mercy may rejoice against judgment by tempering. And which of us could not go back to many a time when that promise came to pass to us: In men, sure, when it shooteth forth, thou wilt debate with it: He stayeth His rough wind in the day of the east wind. The mitigations of Gods judgments are wonderful. One look, one sigh, one thought, can change all, and in a moment take away all the wrath and almost all the pain. Who could not say that never was his heavenly Father so fatherly to him as when he was chastened? And so it has been, and so it will be to the end. The sifting is to come; but God will make it plain. Death may come, but no terror. There will be a valley, but no darkness. There will be solitude, but no fear. This world will pale away, but a brighter one will be opening. If this be dying, said Bishop Beveridge, would that I could die for ever! So mercy rejoices against judgment. Or the compensations of our judgment may be the method in which mercy triumphs. Never does God take anything away but He has something better to put in its place. The pains of the body are the medicines of the soul. Sad changes come into our families, and make deep chasms; but Christ comes and sits in the empty seat. We can count our troubles by units, our mercies by millions. But now I have yet to trace Gods own, truer, far higher, better way, by which He is wont to turn the judgment into mercy, till the sorrow becomes itself the joy. See it thus. He made a free, responsible creature, and the free and responsible creature, in his freeness and responsibility, chose sin, and for sin he was expelled from paradise, and doomed to die. That was the judgment. Then mercy stood up, and defied the judgment; and mercy did her own work. And what is the result? We have lost a paradise, and find a heaven 1 We have lost a garden, but got glory! We have lost Gods visits at certain intervals, to have His presence for ever and ever. What have we not in the Second Adam–infinitely more precious than all which we could have inherited in the First Adam? Examine any of the great judgments which have ever come upon this earth, and look how they issued. That great beacon, the Flood–did not mankind need that exhibition of Gods power and holiness? Was not it the grand type of a flood of grace to cleanse and a flood of fire to restore and renew this earth again? And did not mercy more than hold its own over the Flood when Christ went and preached to those very spirits in prison; which sometime were disobedient, when once the long-suffering of God waited in the days of Noah? And Babels scattering–was not it to carry the knowledge of the true God, which else had remained confined to one spot, over the whole earth? and, like the blood of martyrs in every age, did not it become the seed of the Church? Or Israels seventy years captivity–do you not know that they went down to Babylon to unlearn, for the first time, their idolatry, that they have never been idolaters since? And their present dispersion and degradation–what a witness to truth it is to all the ages let every man see–what a testimony to prophecy, and what a preface to that grand comingchapter when their restoration shall be as life from the dead to the whole world! There is not a child of God who could not stand up and say that his judgments have been the elements which went to make his best happiness and his truest hopes. His tears have become his rainbow. And when the question goes round in heaven, How came you here? the greater part by far will make answer, My sorrows! my sorrows! So mercy entered the lists with judgment, and mercy won the day; and far above the clouds of wrath her banner floats, and she sits on high and chants her song of victory: Mercy reigneth and rejoiceth against judgment! Now, what measure has been meted to you measure again. Let mercy have her right place in your heart. Before you begin to speak of anybodys faults, or even look at them, look at three things. Look at their good points. It is such a poor talent to see faults; it is so high and Christlike to see excellences. Use your eyelids to mens failings, and open your eyes to their virtues. Secondly, see and make all allowance for circumstances. How different their circumstances from yours! How much more tempted than you! And how much less likely to resist! and how much of their sins, after all, may be accidental and circumstantial! how much purely physical I how much irresponsible! And then how little do you know what is going on in secret, in those very hearts that you are condemning!–what struggles! what hidden misery! what prayer! what repentance! what holy earnestness! what wrestlings with God! And above all, look at yourself. What have you done? How have you provoked God? How much heavier, if weighed in Gods balance, your sin would be than anybody elses! Never look at sin but with pity. Take care that you never smite those whom God hath not wounded. Never condemn I never speak harshly. Place yourself on the lower ground. Tell of pardon, tell of Jesus! tell of heaven, tell of mercy. (J. Vaughan, M. A.)
Mercy rejoiceth against judgment
Far in the Empyrean heights, above the rolling spheres, is the Eternal City, the central seat of the great King. In its midst is a throne, all resplendent with celestial glories. There sits the Ancient of Days, the Creator and Ruler and Judge. Before the throne appears a personage of shining character, clothed in robes of light, celestial in her aspect, yet with bended knee, and with a tear upon her cheek. She appears there in supplication; not for herself, but for others; an intercessor for offenders. Sire Eternal, admit Thy humble creatures utterance. Down in far distant space is a speck of dust. There dwells a creature of humble grade, composed of dust himself in part, yet having a spark of intellectual being–a germ of immortality. That creature, though formed but last of all Thy works, has sinned. O Sovereign of the universe, suffer a plea to be presented for his pardon! While these words were being uttered another personage appeared, and approached the throne. She was shining, like the former, of heavenly mien, yet different in her aspect. She stood erect, and no tear was on her face. She came, as the other ceased, to present a counter-plea. Sovereign Judge, she said, the Just! the True! how can Mercys plea be granted? Justice has claims which cannot be dispensed with. Man, having sinned, must meet the due recompense. How can Justice be turned from her right? Mercy interposed, in her beseeching tones: But man is frail–a creature of flesh and ignorance, a creature of a day. He is as nothing compared with Thee, O Sovereign Judge! Yet his happiness is much to him. Turn from him the tokens of Thy displeasure, and let him live! Justice again presents her counter-plea. True, she says, compared with some other orders of being, man is frail; yet is he an appropriate subject of law. Insignificant, in himself, he may indeed be; yet have not his crimes given him consequence? He has knowingly transgressed, and continued to transgress. With the law in his hand–the law of universal love–he has disregarded alike its requisitions and its threatenings, and filled the world with idolatry and irreligion, corruption and crime. And has not the law threatened death to the transgressor? But Mercy, intent on her purpose, still finds an argument to urge in reply. Is not death, she says, the death threatened, an evil of too great magnitude? Can any creature endure it? Will the Infinite allow Himself to award to any creature, however far from righteousness, so dreadful a doom? Is not mercy one of Thy chief glories? Wilt Thou not, then, show Thyself merciful to man? To which Justice rejoined: The threatened punishment is no more than sin deserves. If it is great, it is only so because sin is a great evil, is committed against a great, an infinitely perfect, an infinitely glorious God, against boundless riches of goodness–infinite, eternal, and unceasing love. Moreover, the punishment, great as it may be, grows out of the very sin committed, as its natural consequence. If man take fire into his soul, can he complain if he be left to feel it burning there? But further Justice pleads: Has not the Infinite declared that sin shall be thus punished? How can the utterances of Thy lips be set aside? Who will believe again that Jehovah is true? Who again will tremble at His threatening, or fear to sin? If one sinner may escape a righteous recompense, and that in violation of a solemnly uttered sentence, then may another, and another; and the government of the Infinite, the Eternal Supreme, is undermined, and passes away for ever! So Justice reasoned. And Heaven saw and felt the cogency of her plea. Even Mercy can say no more. She bows in silence, though still sorrowing. Man is bound and delivered over to the executioners power, and the sword of Justice is lifted over him. At this awful moment another scene arrests attention. From the light inaccessible which surrounds the throne comes forth a Personage, unseen before, partaker in the Godhead. With infinite pity He approaches the Eternal Sire, and says: On Me be the wrong of man. On Me let Justice exact her utmost claims. By Me, descending to the world of sin, and dwelling in flesh like its lost inhabitants, and yielding up My life a sacrifice to Thee in their behalf, shall law be honoured and veracity and equity sustained, and man, accepting the preferred favour, shall live. Deep silence was in heaven. Rapt wonder and awe held its circling throngs. The Eternal Sire assented to the Son. Alight, a glory shone, such as heaven itself had not before seen. Mercy and Justice bowed together before the throne, and bowed together before the wondrous Deliverer, and owned Him for their Lord. Justice herself wept. And suddenly, bursting from all the lips of the blessed, there went up a song, in strains like the voice of many waters, and like many thunderings, and harpers harping with their harps, saying, Alleluia! O the depth of the riches, &c. Mercy and Truth are met together, &c. Tiros Mercy rejoiceth against judgment. (L. F. Dimmick, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. For he shall have judgment] He who shows no mercy to man, or, in other words, he who does not exercise himself in works of charity and mercy to his needy fellow creatures, shall receive no mercy at the hand of God; for he hath said, Blessed are the merciful, for they shall obtain mercy. The unmerciful therefore are cursed, and they shall obtain no mercy.
Mercy rejoiceth against judgment.] These words are variously understood.
1. Mercy, the merciful man, the abstract for the concrete, exults over judgment, that is, he is not afraid of it, having acted according to the law of liberty, Thou shalt love thy neighbour as thyself.
2. Ye shall be exalted by mercy above judgment.
3. For he (God) exalts mercy above judgment.
4. A merciful man rejoices rather in opportunities of showing mercy, than in acting according to strict justice.
5. In the great day, though justice might condemn every man according to the rigour of the law, yet God will cause mercy to triumph over justice in bringing those into his glory who, for his sake, had fed the hungry, clothed the naked, ministered to the sick, and visited the prisoners. See what our Lord says, Mt 25:31-46.
In the MSS. and versions there is a considerable variety of readings on this verse, and some of the senses given above are derived from those readings. The spirit of the saying may be found in another scripture, I will have mercy and not sacrifice-I prefer works of charity and mercy to every thing else, and especially to all acts of worship. The ROYAL LAW, Thou shalt love thy neighbour as thyself, should particularly prevail among men, because of the miserable state to which all are reduced by sin, so that each particularly needs the help of his brother.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For he shall have judgment without mercy; shall be judged according to the rigour of the law, by pure justice without any mixture of mercy.
That hath showed no mercy; that hath been cruel and unmerciful to his neighbour here.
And mercy rejoiceth against judgment; either,
1. The mercy of God rejoiceth and glorieth over judgment, being as it were superior and victorious in relation to those that show mercy, to whom the promise of obtaining. mercy is made, Mat 5:7. Or rather:
2. The mercy of men, i.e. of those that deal mercifully with others; their mercy having the mercy and promise of God on its side, need not fear, but rather may rejoice, and as it were glory against judgment, as not being like to go against them.
Objection. Is not this to make some ground of glorying to be in men themselves, contrary to Psa 143:2; Rom 4:2?
Answer. Mercy in believers is an evidence of their interest in Gods mercy, which prevails on their belief against his justice; and so its rejoicing against judgment, is not against it as overcome by itself, but by Gods mercy. Thus both senses are included.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. The converse of, “Blessedare the merciful, for they shall obtain mercy” (Mt5:7). Translate, “The judgment (which is coming onall of us) shall be without mercy to him who hath showed no mercy.”It shall be such toward every one as every one shall have been[BENGEL]. “Mercy”here corresponds to “love,” Jas2:8.
mercy rejoiceth againstjudgmentMercy, so far from fearing judgment in the case of itsfollowers, actually glorifieth against it, knowing that itcannot condemn them. Not that their mercy is the ground oftheir acquittal, but the mercy of God in Christ towards them,producing mercy on their part towards their fellow men, makes them totriumph over judgment, which all in themselves otherwisedeserve.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For he shall have judgment without mercy,…. Strict justice, and no mercy shown him:
that hath showed no mercy; to the poor brethren, and distressed members of Christ, but has shown respect of persons to the hurt of the poor, and has despised and oppressed them, instead of relieving and comforting them; so the rich man, that neglected Lazarus at his gates, is refused a drop of water to cool his tongue; and the servant that cruelly insisted on his fellow servant’s paying him all he owed, justly incurred the displeasure of his Lord, and was by him delivered to the tormentors; and that servant that beats his fellow servants will be cut asunder, and, have his portion with hypocrites; and such who have seen any of the brethren of Christ hungry, thirsty, naked, sick, and in prison, and have showed no regard for them, will hear, “Go, ye cursed, into everlasting fire”:
and mercy rejoiceth against judgment; that is merciful men, who have shown mercy to the poor saints, will not be afraid of the awful judgment, but rather rejoice or glory, as the word signifies, in the view of it, since they will obtain mercy at that day, and hear, Come, ye blessed of my Father, c. Mt 25:34 so the Ethiopic version renders it, he only shall glory in the day of judgment, who hath showed mercy the Alexandrian copy reads in the imperative, “let mercy glory”, &c. and the Syriac version, “be ye exalted by mercy over judgment”.
Fuente: John Gill’s Exposition of the Entire Bible
Without mercy (). Found here only save a doubtful papyrus example () for the vernacular and the Attic . For this principle of requital see Matt 5:7; Matt 6:14; Matt 7:1; Matt 18:33.
Glorieth against (). Present middle indicative of the old compound verb , to exult over (down), in N.T. only here, Jas 3:14; Rom 11:18. Only mercy can triumph over justice with God and men. “Mercy is clothed with the divine glory and stands by the throne of God” (Chrysostom). See Rom 8:31-39; Matt 9:13; Matt 12:7.
Fuente: Robertson’s Word Pictures in the New Testament
He shall have judgment without mercy that hath shewed no mercy [ ] . Lit., as Rev., judgment is without mercy to him that hath shewed no mercy. Both A. V. and Rev. omit the article “the judgment,” that, namely, which is coming. Hath shewed, or, lit., shewed (aorist tense). The writer puts himself at the stand – point of the judgment, and looks backward.
Rejoiceth [] . The simple verb kaucaomai means to speak loud, to be loud – tongued; hence, to boast. Better, therefore, as Rev., glorieth. Judgment and mercy are personified. While judgment threatens condemnation, mercy interposes and prevails over judgment. “Mercy is clothed with the 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 defense, and enfolds us with her wings” (Chrysostom, cited by Gloag).
Fuente: Vincent’s Word Studies in the New Testament
1) The person “without compassion” shall be severely judged without mercy. Only mercy can triumph over justice with God and man, Mat 5:7; Mat 25:45-46.
2) Mercy is a divine attribute which children of God should cultivate toward the depraved and the condemned. It is because of His mercy we are not consumed every day, La 3:22; Mal 3:6; Mic 6:8; Mic 7:18.
JESUS THE RIGHTEOUS JUDGE
A criminal who had once been before the courts was scheduled to appear once more. He rejoiced when he heard that an attorney who had defended him on previous occasions was now the trial judge. His attitude changed, however, when the judge stated, ‘When I was an attorney I defended you, but I am no longer an attorney. It is not my business now to defend, but to judge. I shall hear the evidence, and then I must deal with you in keeping with the oath I have taken in the off ice of judge.”
Jesus came once to this earth as Saviour. He is even now at the right hand of God as our Intercessor, our Advocate with the Father. But the day is coming when He will return as Judge. As Judge He must perform His duty in keeping with the nature of His off ice.
– Open Windows
Fuente: Garner-Howes Baptist Commentary
13 For he shall have judgment. This is an application of the last verse to the subject in hand, which confirms altogether the second explanation which I have mentioned: for he shews, that since we stand through God’s mercy alone, we ought to shew that to those whom the Lord himself commends to us. It is, indeed, a singular commendation of kindness and benevolence, that God promises that he will be merciful to us, if we be so to our brethren: not that our mercy, how ever great it may be, shewn towards men, merits the mercy of God; but that God would have those whom he has adopted, as he is to them a kind and an indulgent Father, to bear and exhibit his image on the earth, according to the saying of Christ,
“
Be ye merciful, as your heavenly Father is merciful.” (Mat 5:7.)
We must notice, on the other hand, that he could denounce nothing on them more severe or more dreadful than the judgment of God. It hence follows, that all they are miserable and lost who flee not to the asylum of pardon.
And mercy rejoiceth. As though he had said, “God’s mercy alone is that which delivers us from the dread and terror of judgment.” he takes rejoicing or glorying in the sense of being victorious or triumphant; for the judgment of condemnation is suspended over the whole world, and nothing but mercy can bring relief.
Hard and forced is the explanation of those who regard mercy as put here for the person, for men cannot properly be said to rejoice or glory against the judgment of God; but mercy itself in a manner triumphs, and alone reigns when the severity of judgment gives way; though I do not deny but that hence arises confidence in rejoicing, that is, when the faithful know that the wrath of God in a manner yields to mercy, so that being relieved by the latter, they are not overwhelmed by the former.
Fuente: Calvin’s Complete Commentary
(13) For he shall have judgment without mercy, that hath shewed no mercy.Better, For unmerciful judgment shall be to him that wrought not mercy. Here again are the clearest echoes of our Saviours words (Mat. 6:1-2, et seq.), and a reference, we can hardly doubt, to His well-known parable (Mat. 18:21-35); and we must remember, further, that the unforgiving temper, apart from all outward wrong, constitutes the sin of the unmerciful servant; opportunity only being lacking for its full effect. The pitiless are usually cowards, and may well be moved by fear, if they will not by love: I will repay, saith the Lord (Rom. 12:19).
Mercy rejoiceth against judgment.There can hardly be a fitter comment on this text than that which must be present in every readers mindthe speech of Portia in The Merchant of Venice,
The quality of mercy is not strained; &c.
(Acts 4 scene 1.)
But let the words of the Greek, John the Golden Mouthed, be added, for their exceeding beauty also. Mercy is dear to God, and intercedes for the sinner, and breaks his chains, and dissipates the darkness, and quenches the fire 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 (Luk. 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 (Mat. 9:13).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. For Deep and solemn motive for the so speak and do.
Mercy Compassion or tenderness for the lowly, the unfortunate, or the guilty. This mercy would have inspired the Churches to honour and cherish, rather than to despise, the poor.
Judgment without mercy The law of love will be a law of condemnation; and in the day of judgment pure retribution without mercy will be the order of the day. Mercy, if exercised by us, not only does not condemn us, but it triumphs over and rejoiceth against judgment, and brings us acquittal and salvation.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For judgment is without mercy to him who has showed no mercy. Mercy glories against judgment.’
He then finishes with two sayings which bring this out. The first is that the one who fails to show mercy will never find mercy. This is a reversal of Mat 5:7, where Jesus said, ‘blessed (by God) are the merciful, for they will obtain mercy’. Here it is ‘cursed are the unmerciful, for they will obtain no mercy’. Or to put it another way, ‘if you do not forgive men when they sin against you, neither will your heavenly Father forgive you for your sins against Him’ (Mat 6:14-15). The point is that those who are without compassion, thus revealing that they have not experienced God’s compassion, will be treated without compassion.
But in the second statement we have the remedy. It is that, ‘mercy glories against judgment.’ The point now is that when we find ourselves judged and are declared guilty as lawbreakers, there is a way of escape, a way of mercy. Judgment ‘glories’ against lawbreakers for it always prevails. But ‘mercy glories against judgment’ because it obtains the relief of lawbreakers from their position as lawbreakers, and releases them by forgiveness, and by the payment of a ransom by One Who has suffered in their place (Mat 20:28; 1Co 6:20; Gal 3:13; Tit 2:14; 1Pe 1:18-19). And thus we become His as those who are bought with a price (1Co 6:20). James does not work this out, but his theology demands it. He is writing to those well versed in the truth of the Gospel.
Herein is the wonder of the cross. It brings rejoicing instead of judgment, because it brings mercy. Judgment is the stark fact that faces all. But mercy laughs joyously, and removes the fear of judgment.
Fuente: Commentary Series on the Bible by Peter Pett
Jam 2:13. For he shall have judgment without mercy, &c. “For he whose faith does not work by love, according to the grace and obligation of the gospel, so as to shew compassion to his poor brethren, shall pass under a severe sentence of condemnation and wrath, to be executed upon him in the day of judgment, without any mixture of that mercy, which is held forth in the doctrine of Christ: and, on the contrary, he who, as the fruit of his faith, exercises tenderness and loving-kindness toward them, shall rejoice in his deliverance from condemnation and wrath, and the fear of being cast in judgment: and divine mercy, according to the gospel, shall triumph in his favour, and glory over strict justice according to the law, in the final day of account, agreeably to our Lord’s own representation of it, Mat 25:34-46.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Jas 2:13 refers back to chap. Jas 1:27 , and concludes the section, appending to . a closer definition: for the judgment is unmerciful against those who exercise no mercy; mercy rejoices against judgment.
That which in the judgment passes sentence on Christians, who shall be judged , is thus mercy. Against the unmerciful the judgment will be unmerciful. On the form , see critical notes; in Rom 1:31 it is ; thus also in LXX. Pro 5:9 ; Pro 11:17 . Luther incorrectly translates it: “it will pass an unmerciful judgment;” is not an attribute, but a predicate.
Many expositors incorrectly explain = ; the former is a species of the latter, although James puts the chief stress upon it; see chap. Jas 1:27 .
The concluding sentence is subjoined ; see chap. Jas 3:2 , Jas 4:12 . “Asyndeton dicti pondus auget.” In the verb (only here and in chap. Jas 3:14 and Rom 11:18 ), , on which the genitive depends, expresses the opposite tendency. according to its nature threatens to condemn the sinner (thus the believing Christian does not cease to be a sinner), but mercy has the joyful confidence ( ) that it will overcome the threatening power of judgment. [130]
By a conversion of the abstract idea into the concrete, “the merciful man,” the peculiar impress is taken from the expression, and a lax interpretation is introduced. On the sentiment, see Mat 5:7 ; Pro 17:5 ; Tob 4:7-11 . Several expositors (Calvin, Cappellus, Wolf, Laurentius, Baumgarten, Bengel) incorrectly supply the genitive to , by which a thought is introduced entirely foreign to the context.
[130] The explanation of Wiesinger, that James intends to say “that mercy has nothing to fear, rather that she confounds the terrors of the judgment by her confidence with which she is assured of grace beforehand, and glories in it,” is not entirely suitable, inasmuch as an objective idea ( ) is thus converted into a subjective (the terrors of the judgment).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
13 For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.
Ver. 13. For he shall have mercy ] See Trapp on “ Mat 5:7 “
And mercy rejoiceth against judgment ] , a that is, the merciful man glorieth, as one that hath received mercy, and shall not come into condemnation; for God’s mercy rejoiceth against such a man’s sins, as against an adversary which he hath subdued and trampled on.
a from , cervus: treadeth on the neck of judgment.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13 .] Reason why we should be careful thus to speak and do : viz. that if we do not, we cast ourselves out of that merciful judgment at God’s hands which is promised to the merciful: Mat 5:7 , , which is the key to our verse. For the judgment (which is coming)( shall be ) unmerciful (Luther makes an epithet, es wird ein unbarmherziges Gericht ergeben, which would require the absence of the article) to him who wrought not (the aor. is proleptical, the Writer standing at the day of the judgment and looking back over life) mercy: mercy boasteth over judgment (without a copula, the sentence is introduced more emphatically and strikingly. The meaning is, the judgment which would condemn any and all of us, is, in the case of the merciful, overpowered by the blessed effect of mercy, and mercy prevails over it. The saying is abstract: to turn it into a concrete, ‘the merciful man,’ or to appropriate the , ‘the mercy of God,’ is to limit that which is purposely and weightily left unlimited as an universal truth).
Fuente: Henry Alford’s Greek Testament
Jas 2:13 . , etc.: Cf. Mat 5:7 ; Mat 7:1 ; Mat 18:28 ff; Mat 25:41 ff. For the form see Mayor, in loc . The teaching occurs often in Jewish writings, e.g. , Sir 28:1-2 , , . , . Test. of the Twelve Patriarchs , Zeb. viii. 1 3: “Have, therefore, yourselves also, my children, compassion towards every man with mercy, that the Lord also may have compassion and mercy upon you. Because also in the last days God will send His compassion on the earth, and wheresoever He findeth bowels of mercy He dwelleth in him. For in the degree in which a man hath compassion upon his neighbours, in the same degree hath the Lord also upon him” (Charles); cf. also vi. 4 6. Shabbath , 127 b : “He who thus judges others will thus himself be judged”. Ibid. , 151 b : “He that hath mercy on his neighbours will receive mercy from heaven; and he that hath not mercy on his neighbours will not receive mercy from heaven”. Cf. also the following from Ephraem Syrus, Opp. , 1. 30 E (quoted by Resch. op. cit. , p. 197): , , . : this use of is common in the Septuagint and corresponds to the Hebrew ; it is often used with (“kindness”). : “triumphs over”.
Fuente: The Expositors Greek Testament by Robertson
he . . . judgment = (there shall be) judgment to him.
judgment. App-177.
without mercy. Greek. anileos. Only here.
no = not, as Jam 2:1.
rejoiceth against = boasteth over. Greek. katakauchaomai. See Jam 3:14 and Rom 11:18.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] Reason why we should be careful thus to speak and do: viz. that if we do not, we cast ourselves out of that merciful judgment at Gods hands which is promised to the merciful: Mat 5:7, , which is the key to our verse. For the judgment (which is coming)(shall be) unmerciful (Luther makes an epithet, es wird ein unbarmherziges Gericht ergeben, which would require the absence of the article) to him who wrought not (the aor. is proleptical, the Writer standing at the day of the judgment and looking back over life) mercy: mercy boasteth over judgment (without a copula, the sentence is introduced more emphatically and strikingly. The meaning is, the judgment which would condemn any and all of us, is, in the case of the merciful, overpowered by the blessed effect of mercy, and mercy prevails over it. The saying is abstract: to turn it into a concrete, the merciful man, or to appropriate the , the mercy of God, is to limit that which is purposely and weightily left unlimited as an universal truth).
Fuente: The Greek Testament
Jam 2:13. , for the judgment) That judgment of God respecting us, which no one shall escape, will be such towards every one, as every one shall have been: without mercy to him who hath showed no mercy.-, mercy) This is synonymous with love, Jam 2:8; one common misery being presupposed.-, rejoiceth against) An important word, and a memorable sentence. Judgment itself willingly bears this rejoicing. The apostles frequently omit the connecting particles. A proof of this is the great variety of particles which the copyists supply; as in this passage, some prefix , while others append . The shorter reading, which stands midway between the two as their common starting point, is the genuine one. See App. Crit., Editio II., on this passage.[20]-, mercy) Divine mercy, answering to that on the part of man.
[20] A, Vulg. and later Syr. read . Rec. Text, without any very old authority, prefixes . C omits both; and so Lachm. and Tisch. B reads either , or , according as the Uncial letters, which flow on without divisions, are divided.-E.
Fuente: Gnomon of the New Testament
he: Jam 5:4, Gen 42:21, Jdg 1:7, Job 22:6-10, Pro 21:13, Isa 27:11, Mat 5:7, Mat 6:15, Mat 7:1, Mat 7:2, Mat 18:28-35, Mat 25:41-46, Luk 16:25
and: Psa 85:10, Jer 9:24, Eze 33:11, Mic 7:18, Eph 1:6, Eph 1:7, Eph 2:4-7, 1Jo 4:8-16, 1Jo 4:18, 1Jo 4:19
rejoiceth: or, glorieth
Reciprocal: Exo 12:30 – and there was a great cry Exo 14:26 – the waters Exo 20:13 – General Deu 15:2 – exact it Deu 24:13 – shall be Jos 2:12 – that ye will Jdg 4:16 – pursued Jdg 5:27 – where Jdg 9:7 – Hearken Jdg 9:45 – beat 1Sa 11:11 – slew 1Sa 15:33 – As thy sword 1Sa 22:19 – men 1Sa 30:13 – my master 2Sa 12:6 – because 2Sa 22:26 – the merciful 2Ki 4:1 – the creditor 2Ki 11:16 – there was she slain 2Ch 23:15 – they slew her there 2Ch 28:11 – the fierce Neh 10:31 – the exaction Est 3:13 – in one day Job 20:19 – Because Job 21:31 – repay Job 31:14 – when he Psa 18:26 – froward Psa 41:1 – Lord Psa 59:5 – be not Psa 109:12 – none Psa 109:16 – he remembered Pro 11:17 – but Pro 12:10 – but Pro 21:10 – findeth no favour Pro 22:16 – that oppresseth Ecc 5:8 – regardeth Isa 3:11 – for the reward Isa 14:6 – who smote Isa 47:6 – thou didst Jer 34:17 – behold Jer 50:15 – as she Jer 50:42 – they are cruel Jer 51:3 – spare Jer 51:35 – The violence Jer 51:49 – As Babylon Eze 7:11 – Violence Eze 7:27 – according to their deserts Eze 18:7 – hath given Eze 18:23 – not that Eze 31:11 – he shall surely deal with him Eze 35:11 – I will even Hos 2:4 – I will not Hos 12:6 – keep Joe 3:7 – and will Oba 1:15 – as Mic 2:3 – do Mic 3:4 – cry Zec 7:9 – saying Zec 11:6 – I will no Mat 5:26 – Thou Mat 6:14 – General Mat 18:13 – he rejoiceth Mat 18:35 – do Mar 11:25 – forgive Luk 6:38 – with Luk 10:31 – he passed Luk 11:4 – for Luk 16:24 – have Act 16:30 – brought Eph 6:9 – the same Col 3:13 – forgiving Col 4:1 – give Heb 10:28 – without 1Pe 3:8 – having 1Jo 4:17 – we may
Fuente: The Treasury of Scripture Knowledge
Jas 2:13. Mat 5:7 says the merciful shall obtain merey, which is the affirmative side. The present verse deals with the negative and teaches that if a man shows no mercy to others, he likewise shall have no mercy given him at the day of judgment. Mercy rejoices against judgment. If a man is merciful to others he will not have any fears of the judgment day as far as this subject is concerned.
Fuente: Combined Bible Commentary
Jas 2:13. For, the reason assigned for so speaking and acting, he shall have judgment without mercy, literally, the judgment will be without mercy to him, who hath showed no mercy. We must show mercy to our fellow-men, if we expect mercy from God. Compare the words of our Lord: If ye forgive not men their trespasses, neither will your Father forgive your trespasses (Mat 6:15). On the other hand: Blessed are the merciful, for they shall obtain mercy (Mat 5:7). The chief aim of the Gospel is to make men like God; to form the Divine image in the human soul; that they should be merciful, even as their Father in heaven is merciful.
and mercy rejoiceth against, boasteth over, judgment. Mercy and judgment are here personified; judgment threatens to condemn the sinner, but mercy interposes and overcomes judgment. The saying is genera], and not to be limited either to God or to man; mercy prevails against judgment. Mercy, says St. Chrysostom, is dear to God, and intercedes for the sinner, and breaks his chains, and dissipates the darkness, and quenches the fire 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. She has silver wings like the dove, and feathers of gold, and soars aloft, and is clothed with the 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 with her wings. God loves mercy more than sacrifice. Compare with this Shakespeares celebrated lines on the quality of mercy.
Fuente: A Popular Commentary on the New Testament
That is, he that whilst he lived shewed no mercy, but had opportunity and ability to shew it, shall have judgment without mercy; that is, shall be very severely handled by God in the great day, and the sentence that shall pass upon him will be insupportable: but mercy rejoiceth against judgment, or triumpheth over judgment; that is, mercy in some degree of exaltation; such a mercy as has covetousness, hard-heartedness, and penuriousness, with all its enemies, under its feet: such mercy qualifies, strengthens, and enables the person in whom it is found, to be confidently secure that he shall receive no prejudice or hurt, by that judgment God shall pass upon the world at the great day.
Learn, from hence, that merciful men, whose hearts and hands are much exercised in doing good, and shewing mercy, by means of the consciousness of these God-like dispositions in themsleves, are, or may be, full of a joyful and blessed security, that they shall stand in the great judgment of the world, and find favour and acceptance in the eyes of the judge; when all unmerciful, covetous, and hard-hearted persons, shall fall under the sentence, and be ground to powder by it; He shall have judgment without mercy, that sheweth no mercy; but mercy rejoiceth against judgment.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 13
This sentiment is very similar to one expressed by our Savior, Matthew 7:1,2.–And mercy rejoiceth, &c., the merciful man rejoiceth. The meaning is, that he who has fulfilled the royal law, mentioned in James 2:8, is delivered from the fear of retribution. He may go to the judgment rejoicing in his assurance of pardon. In other words, he who is merciful to others shall in the end find mercy himself.
Fuente: Abbott’s Illustrated New Testament
For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.
I have to believe that this is one of the lines of thinking that Hatlo’s comic strip was based on. This text speaks to the believer, while Hatlo’s strip was based on those that are in hell. If you are not knowledgeable of this old cartoon, it was a one frame cartoon in which the person in hell is comically portrayed as being tormented according to the way he lived his life. I believe it was entitled Hatlo’s Inferno, but memory is foggy about things that far back. At any rate one that lived a life of being nasty to people was tormented by people being nasty to them for eternity, according to the strip.
Some passages that relate to this thought of us being judged or treated as we speak and to, and do for others are:
Mar 10:31 “But many [that are] first shall be last; and the last first.”
Mat 5:7 “Blessed [are] the merciful: for they shall obtain mercy.”
The Lord was clear that we are not to return bad action for bad action, but rather be forgiving as long as one continues to be wronged, even if the other person does not seek forgiveness. Mat 18:21-22 “Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? 22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.”
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
2:13 For he shall have judgment without mercy, that hath shewed no {h} mercy; and mercy rejoiceth against judgment.
(h) He that is harsh and short with his neighbour, or else does not help him, he shall find God a hard and rough judge to him.
Fuente: Geneva Bible Notes
God will not judge us with partiality. He will punish the unmerciful unmercifully. We need to understand this statement in the light of other revelations concerning how God will judge believers. We are in no danger of losing our salvation or even experiencing God’s wrath. However, we will suffer a loss of reward if we sin by practicing unmerciful favoritism (2Co 5:10; cf. Mat 5:7; Mat 6:15; Mat 7:1; Mat 18:23-25).
On the other hand, if we are merciful in dealing with our fellowmen God will be merciful in dealing with us when we stand before Him (cf. Mat 25:34-40). Mercy triumphs over judgment just as love triumphs over partiality. We should accept one another with courtesy, compassion, and consistency. [Note: Blue, p. 825.]
In modern life, partiality sometimes arises because of differences in economic levels, race, religious preferences, political views, educational backgrounds, and personal opinions, to name a few causes. [Note: See Larry A. Mercer, "A Biblical and Cultural Study of the Problem of Racism," Bibliotheca Sacra 153:609 (January-March 1996):87-103.] For Christians it is sometimes harder to be impartial toward sinners who flaunt their sin than it is those who acknowledge that they have sinned. However because Christ died for all we should reach out to all as He did rather than being unfriendly and cliquish. This is true whether the sinners are homosexuals, AIDS patients, the murderers of unborn children, liars, adulterers, thieves, gossips, or gluttons, for example. This reaching out will be an accurate indicator of the extent to which Christ’s love controls us (cf. Jas 1:27).
This section of verses may raise a question in some minds concerning how James viewed the Christian’s relationship to the Mosaic Law. Was he implying that we are responsible to keep the whole Mosaic Code? His own words at the Jerusalem Council show that this was not his view (cf. Act 15:13-21). God gave the Mosaic Law both to regulate the life of the Israelites and to reveal the character and purposes of God to the Israelites and all other people. Its regulatory function ceased when Jesus died on the cross (Rom 10:4; Heb 7:12). Its revelatory value remains forever; it is part of Scripture that is still profitable (2Ti 3:16). The moral revelation James referred to here is as applicable now as it was before the Cross. God still expects people to live in its light. Whereas God has terminated the Mosaic Law as a codified body of law, some individual commands within this covenant continue in force under the new "law of liberty." These are the laws affecting all human conduct presently in contrast to those affecting only the life of the Israelites under the Mosaic Law. Christians live under a new set of rules, the law of liberty. Israelites lived under a different set of rules, the Law of Moses. The fact that the "golden rule" was part of the Mosaic Law as well as the law of Christ does not mean that we are still under the Mosaic Law. [Note: For further discussion of the Christian’s relationship to the Mosaic Law, see Charles C. Ryrie, "The End of the Law," Bibliotheca Sacra 124:495 (July-September 1967):239-47; and J. Dwight Pentecost, "The Purpose of the Law," Bibliotheca Sacra 128:511 (July-September 1971):227-33.]