| Barnes' Notes on the Bible For whosoever shall keep the whole law - All except the single point referred to. The apostle does not say that this in fact ever did occur, but he says that if it should, and yet a man should have failed in only one particular, he must be judged to be guilty. The case supposed seems to be that of one who claimed that he had kept the whole law. The apostle says that even if this should be admitted for the time to be true in all other respects, yet, if he had failed in any one particular - in showing respect to persons, or in anything else - he could not but be held to be a transgressor, The design of this is to show the importance of yielding universal obedience, and to impress upon the mind a sense of the enormity of sin from the fact that the violation of any one precept is in fact an offence against the whole law of God. The whole law here means all the law of God; all that he has required; all that he has given to regulate us in our lives. And yet offend in one point - In one respect; or shall violate any one of the commands included in the general word law. The word offend here means, properly, to stumble, to fall; then to err, or fail in duty. See the notes at Matthew 5:29; Matthew 26:31. He is guilty of all - He is guilty of violating the law as a whole, or of violating the law of God as such; he has rendered it impossible that he should be justified and saved by the law. This does not affirm that he is as guilty as if he had violated every law of God; or that all sinners are of equal grade because all have violated some one or more of the laws of God; but the meaning is, that he is guilty of violating the law of God as such; he shows that be has not the true spirit of obedience; he has exposed himself to the penalty of the law, and made it impossible now to be saved by it. His acts of obedience in other respects, no matter how many, will not screen him from the charge of being a violator of the law, or from its penalty. He must be held and treated as a transgressor for that offence, however upright he may be in other respects, and must meet the penalty of the law as certainly as though he had violated every commandment. One portion of the law is as much binding as another, and if a man violates any one plain commandment, he sets at nought the authority of God. This is a simple principle which is everywhere recognised, and the apostle means no more by it than occurs every day. A man who has stolen a horse is held to be a violator of the law, no matter in how many other respects he has kept it, and the law condemns him for it. He cannot plead his obedience to the law in other things as a reason why he should not be punished for this sin; but however upright he may have been in general, even though it may have been through a long life, the law holds him to be a transgressor, and condemns him. He is as really condemned, and as much thrown from the protection of law, as though he had violated every command. So of murder, arson, treason, or any other crime. The law judges a man for what he has done in this specific case, and he cannot plead in justification of it that he has been obedient in other things. It follows, therefore, that if a man has been guilty of violating the law of God in any one instance, or is not perfectly holy, he cannot be justified and saved by it, though he should have obeyed it in every other respect, any more than a man who has been guilty of murder can be saved from the gallows because he has, in other respects, been a good citizen, a kind father, an honest neighbor, or has been compassionate to the poor and the needy. He cannot plead his act of truth in one case as an offset to the sin of falsehood in another; he cannot defend himself from the charge of dishonesty in one instance by the plea that he has been honest in another; he cannot urge the fact that he has done a good thing as a reason why he should not be punished for a bad one. He must answer for the specific charge against him, and none of these other things can be an offset against this one act of wrong. Let it be remarked, also, in respect to our being justified by obedience to the law, that no man can plead before God that he has kept all his law except in one point. Who is there that has not, in spirit at least, broken each one of the ten commandments? The sentiment here expressed by James was not new with him. It was often expressed by the Jewish writers, and seems to have been an admitted principle among the Jews. See Wetstein, in loc., for examples.
Clarke's Commentary on the BibleFor whosoever shall keep the whole law, etc. - This is a rabbinical form of speech. In the tract Shabbath, fol. 70, where they dispute concerning the thirty-nine works commanded by Moses, Rabbi Yochanan says: But if a man do the whole, with the omission of one, he is guilty of the whole, and of every one. In Bammidar rabba, sec. 9, fol. 200, and in Tanchum, fol. 60, there is a copious example given, how an adulteress, by that one crime, breaks all the ten commandments, and by the same mode of proof any one sin may be shown to be a breach of the whole decalogue. The truth is, any sin is against the Divine authority; and he who has committed one transgression is guilty of death; and by his one deliberate act dissolves, as far as he can, the sacred connection that subsists between all the Divine precepts and the obligation which he is under to obey, and thus casts off in effect his allegiance to God. For, if God should be obeyed in any one instance, he should be obeyed in all, as the authority and reason of obedience are the same in every case; he therefore who breaks one of these laws is, in effect, if not in fact, guilty of the whole. But there is scarcely a more common form of speech among the rabbins than this, for they consider that any one sin has the seeds of all others in it. See a multitude of examples in Schoettgen.
Gill's Exposition of the Entire BibleFor whosoever shall keep the whole law,.... Or the greatest part of it, excepting only in one point, as follows: Adam, in a state of innocence, was able to keep the whole law, but by sin he lost that power, nor can any of his posterity now keep it perfectly: they are all transgressors of it, and liable to its penalty; unregenerate men are not obedient to it, and have an aversion to it, and despise it, and cast it behind their backs; regenerate persons, who love it, and delight in it, after the inner man, do not keep it perfectly; the several parts of the law may be indeed kept by a believer, and that sincerely, but not to a perfect degree, for in many things they all offend; Christ only has perfectly kept it, and is the fulfilling end of it for righteousness; men of a pharisaical disposition may fancy they have kept it wholly, as the young man in the Gospel, and Saul, before his conversion; but this is but a fancy, and a sad mistake: the case in the text is only a supposed one, and, as it is here put, implies perfection; for it follows, and yet offend in one point; sin, which is a transgression of the law, is an offense to God the Father, who is of purer eyes than to behold it; to Jesus Christ, who loves righteousness, and hates iniquity; and to the blessed Spirit who is grieved and vexed by it; and to the justice of God, which being injured by it, demands satisfaction; and to the law of God, which accuses, convinces, reproves, and condemns for it. The word used signifies to "fall", and designs more than stumbling, even an open breach and violation of the law; and which being made, by any, in a single instance, he is guilty of all: this seems to agree with some common sayings of the Jews, that he that is suspected in one thing, is suspected in the whole law (y); and he that keeps this or the other command, keeps the whole law; and he that breaks this, or the other command, breaks the whole law; as whether it respects the sabbath, or adultery, or that command. Thou shall not covet, or any other (z): and this must be understood, not of every particular command in the law, as if he that is guilty of murder is in that instance also guilty of adultery; or he that is guilty of adultery is in that instance guilty of murder; but the sense is, that he is guilty of the breach of the whole law, though not of the whole of the law; as he that breaks anyone condition of a covenant, which may consist of many, though he does not violate every condition, yet breaks the whole covenant; so he that transgresses in anyone point of the law, breaks the whole, commits sin, and is deserving of death, and is treated by the law as a transgressor of it, let it be in what instance it will. But it does not follow from hence, that all sins are equal, as the Stoics say (a), for there are greater and lesser sins, John 19:11 though not some venial, and others mortal, for the wages of every sin is death; nor that the punishment of sin will be alike, as all sins were punishable alike by Draco's laws, but not by the law of God, Matthew 11:22 but this may be fairly concluded from hence, that there can be no justification in the sight of God, by an imperfect obedience to, the law, or by a partial righteousness: the law requires perfect obedience, and in failure of that, though but in one point, curses and condemns; and likewise it may be inferred from hence, that a man is not at liberty to obey and neglect what commandments of the law he pleases, but should have respect to them all; which seems greatly the design of the apostle, as appears by what follows. (y) T. Bab. Erubin, fol. 69. 1.((z) Bemidbar Rabba, sect. 9. fol. 192. 3. Zohar in Exod. fol. 20. 2. & 37. 1. & in Lev. fol. 32. 3. Shemot Rabba, sect. 25. fol. 109. 3. T. Bab. Kiddushin, fol. 39. 2. & Menachot, fol. 43. 2. & Abkath Rochel, par. 1. p. 3.((a) Zeno & Chrysippus apud Laert. Vit. Zeno, p. 510.
Vincent's Word StudiesKeep (τηρήσῃ) See on James 2:8. Offend (πταίσῃ) Lit., as Rev., stumble. He is guilty (γέγονεν ἔνοχος) Lit., he is become guilty. Ἔνοχος, guilty, is, strictly, holden; within the condemning power of. Compare Matthew 26:66; Mark 3:29; 1 Corinthians 11:27. Huther cites a Talmudic parallel: "But if he perform all, but omit one, he is guilty of every single one."
Geneva Study Bible{5} For whosoever shall keep the whole law, and yet offend in one point, he is guilty of {g} all. (5) A new argument to prove the same conclusion: Those who neglect some and ambitiously honour others do not love their neighbours. For they do not obey God if they remove from the commandments of God those things that are not convenient for them. Rather they are guilty of breaking the whole law, even though they observe part of it. (g) Not that all sins are equal, but because he who breaks one small part of the law, offends the majority of the given law.
People's New Testament 2:10 Whoever shall keep the whole law. If the law is broken by respect of persons, the whole law is broken. Yet offend in one point, he is guilty of all. He who willfully breaks one command is a law breaker and is guilty before the law.
Wesley's Notes 2:10 Whosoever keepeth the whole law, except in one point, he is guilty of all - Is as liable to condemnation as if he had offended in every point.
Jamieson-Fausset-Brown Bible Commentary10. The best manuscripts read, "Whosoever shall have kept the whole law, and yet shall have offended (literally, 'stumbled'; not so strong as 'fall,' Ro 11:11) in one (point; here, the respecting of persons), is (hereby) become guilty of all." The law is one seamless garment which is rent if you but rend a part; or a musical harmony which is spoiled if there be one discordant note [Tirinus]; or a golden chain whose completeness is broken if you break one link [Gataker]. You thus break the whole law, though not the whole of the law, because you offend against love, which is the fulfilling of the law. If any part of a man be leprous, the whole man is judged to be a leper. God requires perfect, not partial, obedience. We are not to choose out parts of the law to keep, which suit our whim, while we neglect others.
Matthew Henry's Concise Commentary2:1-13 Those who profess faith in Christ as the Lord of glory, must not respect persons on account of mere outward circumstances and appearances, in a manner not agreeing with their profession of being disciples of the lowly Jesus. St. James does not here encourage rudeness or disorder: civil respect must be paid; but never such as to influence the proceedings of Christians in disposing of the offices of the church of Christ, or in passing the censures of the church, or in any matter of religion. Questioning ourselves is of great use in every part of the holy life. Let us be more frequent in this, and in every thing take occasion to discourse with our souls. As places of worship cannot be built or maintained without expense, it may be proper that those who contribute thereto should be accommodated accordingly; but were all persons more spiritually-minded, the poor would be treated with more attention that usually is the case in worshipping congregations. A lowly state is most favourable for inward peace and for growth in holiness. God would give to all believers riches and honours of this world, if these would do them good, seeing that he has chosen them to be rich in faith, and made them heirs of his kingdom, which he promised to bestow on all who love him. Consider how often riches lead to vice and mischief, and what great reproaches are thrown upon God and religion, by men of wealth, power, and worldly greatness; and it will make this sin appear very sinful and foolish. The Scripture gives as a law, to love our neighbour as ourselves. This law is a royal law, it comes from the King of kings; and if Christians act unjustly, they are convicted by the law as transgressors. To think that our good deeds will atone for our bad deeds, plainly puts us upon looking for another atonement. According to the covenant of works, one breach of any one command brings a man under condemnation, from which no obedience, past, present, or future, can deliver him. This shows us the happiness of those that are in Christ. We may serve him without slavish fear. God's restraints are not a bondage, but our own corruptions are so. The doom passed upon impenitent sinners at last, will be judgment without mercy. But God deems it his glory and joy, to pardon and bless those who might justly be condemned at his tribunal; and his grace teaches those who partake of his mercy, to copy it in their conduct.
Matthew Henry's Whole Bible CommentaryVerses 8-13 The apostle, having condemned the sin of those who had an undue respect of persons, and having urged what was sufficient to convict them of the greatness of this evil, now proceeds to show how the matter may be mended; it is the work of a gospel ministry, not only to reprove and warn, but to teach and direct. Col. 1:28, Warning every man, and teaching every man. And here, I. We have the law that is to guide us in all our regards to men set down in general. If you fulfil the royal law, according to the scripture, Thou shalt love thy neighbour as thyself, you do well, v. 8. Lest any should think James had been pleading for the poor so as to throw contempt on the rich, he now lets them know that he did not design to encourage improper conduct towards any; they must not hate nor be rude to the rich, any more than despise the poor; but as the scripture teaches us to love all our neighbours, be they rich or poor, as ourselves, so, in our having a steady regard to this rule, we shall do well. Observe hence, 1. The rule for Christians to walk by is settled in the scriptures: If according to the scriptures, etc. It is not great men, nor worldly wealth, nor corrupt practices among professors themselves, that must guide us, but the scriptures of truth. 2. The scripture gives us this as a law, to love our neighbour as ourselves; it is what still remains in full force, and is rather carried higher and further by Christ than made less important to us. 3. This law is a royal law, it comes from the King of kings. Its own worth and dignity deserve it should be thus honoured; and the state in which all Christians now are, as it is a state of liberty, and not of bondage or oppression, makes this law, by which they are to regulate all their actions to one another, a royal law. 4. A pretence of observing this royal law, when it is interpreted with partiality, will not excuse men in any unjust proceedings. In is implied here that some were ready to flatter rich men, and be partial to them, because, if they were in the like circumstances, they should expect such regards to themselves; or they might plead that to show a distinguished respect to those whom God in his providence had distinguished by their rank and degree in the world was but doing right; therefore the apostle allows that, so far as they were concerned to observe the duties of the second table, they did well in giving honour to whom honour was due; but this fair pretence would not cover their sin in that undue respect of persons which they stood chargeable with; for, II. This general law is to be considered together with a particular law: "If you have respect to persons, you commit sin, and are convinced of the law as transgressors, v. 9. Notwithstanding the law of laws, to love your neighbour as yourselves, and to show that respect to them which you would be apt to look for yourselves if in their circumstances, yet this will not excuse your distributing either the favours or the censures of the church according to men's outward condition; but here you must look to a particular law, which God, who gave the other, has given you together with it, and by this you will stand fully convicted of the sin I have charged you with." This law is in Lev. 19:15, Thou shalt do no unrighteousness in judgment; thou shalt not respect the person of the poor nor the person of the mighty; but in righteousness shalt though judge thy neighbour. Yea, the very royal law itself, rightly explained, would serve to convict them, because it teaches them to put themselves as much in the places of the poor as in those of the rich, and so to act equitably towards one as well as the other. Hence he proceeds, III. To show the extent of the law, and how far obedience must be paid to it. They must fulfil the royal law, have a regard to one part as well as another, otherwise it would not stand them in stead, when they pretended to urge it as a reason for any particular actions: For whosoever shall keep the whole law, and yet offend in one point, is guilty of all, v. 10. This may be considered, 1. With reference to the case James has been upon: Do you plead for your respect to the rich, because you are to love your neighbour as yourselves? Why then show also an equitable and due regard to the poor, because you are to love your neighbour as yourself: or else your offending in one point will spoil your pretence of observing that law at all. Whosoever shall keep the whole law, if he offend in one point, wilfully, avowedly, and with continuance, and so as to think he shall be excused in some matters because of his obedience in others, he is guilty of all; that is, he incurs the same penalty, and is liable to the same punishment, by the sentence of the law, as if he had broken it in other points as well as that he stands chargeable with. Not that all sins are equal, but that all carry the same contempt of the authority of the Lawgiver, and so bind over to such punishment as is threatened on the breach of that law. This shows us what a vanity it is to think that our good deeds will atone for our bad deeds, and plainly puts us upon looking for some other atonement. 2. This is further illustrated by putting a case different from that before mentioned (v. 11): For he that said, Do not commit adultery, said also, Do not kill. Now, if thou commit no adultery, yet, if thou kill, thou art become a transgressor of the law. One, perhaps, is very severe in the case of adultery, or what tends to such pollutions of the flesh; but less ready to condemn murder, or what tends to ruin the health, break the hearts, and destroy the lives, of others: another has a prodigious dread of murder, but has more easy thoughts of adultery; whereas one who looks at the authority of the Lawgiver more than the matter of the command will see the same reason for condemning the one as the other. Obedience is then acceptable when all is done with an eye to the will of God; and disobedience is to be condemned, in whatever instance it be, as it is a contempt of the authority of God; and, for that reason, if we offend in one point, we contemn the authority of him who gave the whole law, and so far are guilty of all. Thus, if you look to the law of the old, you stand condemned; for cursed is every that continueth not in all things that are written in the book of the law to do them, Gal. 3:10. IV. James directs Christians to govern and conduct themselves more especially by the law of Christ. So speak and so do as those that shall be judged by the law of liberty, v. 12. This will teach us, not only to be just and impartial, but very compassionate and merciful to the poor; and it will set us perfectly free from all sordid and undue regards to the rich. Observe here, 1. The gospel is called a law. It has all the requisites of a law: precepts with rewards and punishments annexed; it prescribes duty, as well as administers comfort; and Christ is a king to rule us as well as a prophet to teach us, and a priest to sacrifice and intercede for us. We are under the law to Christ. 2. It is a law of liberty, and one that we have no reason to complain of as a yoke or burden; for the service of God, according to the gospel, is perfect freedom; it sets us at liberty from all slavish regards, either to the persons or the things of this world. 3. We must all be judged by this law of liberty. Men's eternal condition will be determined according to the gospel; this is the book that will be opened, when we shall stand before the judgment-seat; there will be no relief to those whom the gospel condemns, nor will any accusation lie against those whom the gospel justifies. 4. It concerns us therefore so to speak and act now as become those who must shortly be judged by this law of liberty; that is, that we come up to gospel terms, that we make conscience of gospel duties, that e be of a gospel temper, and that our conversation be a gospel conversation, because by this rule we must be judged. 5. The consideration of our being judged by the gospel should engage us more especially to be merciful in our regards to the poor (v. 13): For he shall have judgment without mercy that hath shown no mercy; and mercy rejoiceth against judgment. Take notice here, (1.) The doom which will be passed upon impenitent sinners at last will be judgment without mercy; there will be no mixtures or allays in the cup of wrath and of trembling, the dregs of which they must drink. (2.) Such as show no mercy now shall find no mercy in the great day. But we may note, on the other hand, (3.) That there will be such as shall become instances of the triumph of mercy, in whom mercy rejoices against judgment: all the children of men, in the last day, will be either vessels of wrath or vessels of mercy. It concerns all to consider among which they shall be found; and let us remember that blessed are the merciful, for they shall obtain mercy. |
