James Chapter 2 — Commentary on Verse 10

    For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it.

    The connection between this verse and the previous one is this: they had pleaded that their respect of the rich was merely a necessary duty, a duty of the law; or at least that it was only a small offense, such as might be excused by their innocent intention and their obedience in other things, which was an opinion rife in those days. This conceit was common and appears in several passages. Our Saviour often accuses the Pharisees of it. Maimonides, in his treatise on repentance, has this passage: “Everyone has his merits and his sins. He whose merits are greater than his sins, he is tzadoc, the righteous man; he whose sins are greater than his merits, he is rashang, the wicked man; but where the sins and the merits are equal, he is the middle man, partly happy, and partly miserable.” This was the sum of the Jewish doctrine in the more corrupt times; and some think the apostle might be opposing this error in this verse, by showing that the least breach rendered a man obnoxious to the danger of the violation of the whole law. But I think it means that they satisfied themselves with half a duty, giving too much care to the rich and nothing at all to the poor. God says, “your neighbor”; so I must not say, “my rich neighbor only.” There must be an even-handed compliance with the whole will of God, or else it is not obedience, and you are in danger of breaking the law.

    Whoeverkeepsthewholelaw. Suppose someone is exact in all other points of the law; this is impossible, but we can speculate about things that will never happen. Or else he is speaking according to their presumptions. They supposed they were not to be convicted as transgressors in any other matter.

    Yetstumblesatjustonepoint. Willingly, constantly, and in good conscience; with thought of merit and excuse because of his obedience in other matters.

    Isguiltyofbreakingallofit. Liable to the same punishment, he has the same absence of hope and acceptance with God as if he had done nothing. A man may sin against the dignity and authority of the whole law, though he does not actually break every part of it. But you will ask, as the apostles did, “Who then can be saved?” (Matthew 19:25). Here is a terrible sentence that will greatly discourage God’s little ones, who are conscious of their daily failings. I answer: the apostle aims to expose the hypocrites, not discourage the saints. I will now remove the false inferences:

    (1)      You cannot conclude that all sins are equal. They are all damning, but not all equally damning. Some guilt may be more heinous, but all is deadly. And that is what James asserts; he says, he isguiltyofbreakingallofit, but not equally guilty. So although all sins deserve death, there is still a difference between the various degrees of guilt and the curse.

    (2)      You cannot conclude that total rebellion is simply, in itself, better than formal profession. Christ loved the man for the good things that were in him from his youth and told him, “You are not far from the kingdom of God” (Mark 12:34). We read of greater sins and more intolerable judgment. Good moral pagans may have a cooler hell.

    (3)      You cannot apply this to those whose care for obedience is universal, though they do not count themselves perfect: “Then I would not be put to shame when I consider all your commands” (Psalm 119:6); not when I haveobserved, but when I consider. Gracious hearts look to all, though they cannot accomplish all; and on every known defect and failing they humble themselves and seek mercy. This does not exclude them, for then it would exclude everyone. But when people allow themselves partial obedience, without forethought, striving, or grief, they come under the terror of this sentence.

    (4)      You must not urge this sentence to the exclusion of the comforts of the Gospel and the hopes that we have by the grace of God in Christ. This sentence is in itself the rigor of the law, and such sayings brook the exceptions of repentance and grace. For the rigor of the law can only take place on those who are enslaved by it and are not freed by Christ. That this is the voice of the law is plain because it agrees with Deuteronomy 27:26 , “Cursed is the man who does not uphold the words of this law by carrying them out.” Christ said, “Anyone who breaks one of the least of these commandments and teaches other to do the same will be called least in the kingdom of heaven” (Matthew 5:19); that is, he will not be acknowledged as a Gospel minister. Though there is a pardon, of course, for infirmities and failings, yet Christ has not relaxed the strictness of the law. The Pharisees thought that some commandments were arbitrary, and so the lawyer asked Christ, “Teacher, which is the greatest commandment in the Law?” (Matthew 22:36).

    (5)      You must not make this sentence pervert the order of the commandments; as if someone, in committing theft, committed adultery; and in committing adultery, he committed murder. Note that the apostle does not say, “He transgresses all”; but he isguiltyofbreakingallofit. The precepts are not to be taken separately but all together, as they make one entire law and rule of righteousness. Contempt reflects on the whole law when it is willfully violated in one part, just as he who wrongs one member wrongs the whole man or body of which it is a part.

    Notes on Verse 10

    Voluntary neglect of any part of the law makes us guilty of breaking the whole law. In God’s sight, he who sincerely repents of one sin repents of all sins. So, one allowed sin is virtually a violation of the whole law; and therefore, when some people went to collect manna on the Sabbath God said, “How long will you refuse to keep my commands and my instructions?” (Exodus 16:28), implying that as they broke one they had broken all.

    There are many uses of this note:

    (1)      It shows how sensitive we should be about every command. Willful violation amounts to a total neglect; therefore, as wisdom advises, “Guard my teachings as the apple of your eye” (Proverbs 7:2). The tiniest speck of dust irritates the eye, and in the same way the law is a tender thing and easily wronged. Lest you forfeit all your righteousness at once, it is good to be careful.

    (2)      Partial obedience is an argument motivated by insincerity. When we neglect duties that thwart ungodly desires, we do not please God but ourselves. We are to walk in all “the Lord’s commandments” (Luke 1:6). David did everything God wanted him to (Acts 13:22).

    (3)      It is a vain deceit to excuse the defects in one duty by care for another duty. We see many people’s hearts grow careless out of a vain conceit that excelling in some things will excuse disobedience in others.

    (4)      Whenever we fail we ought to renew our peace with God. I have done what will make me guilty of the whole law; therefore, soul, run to your advocate: “If anybody does sin, we have one who speaks to the Father in our defense—Jesus Christ, the Righteous One” (1 John 2:1). Go to Christ that he may pardon you; your hearts are not right with God if you do not take this course. After daily transgressions, seek out a daily pardon. The children of God are like fountains; when mud is stirred up, they do not flow until they can become clear again. Particular sins must have particular applications of grace, for in themselves, in their own merit, they leave you under a curse.

    (5)      We must not only have regard for duty but all the circumstances around it. One point is dangerous. The Pharisees performed external duties and avoided the big sins but allowed themselves more hidden sins, which have dangerous consequences. Malice is murder; and therefore John says, “No murderer has eternal life in him” (1 John 3:15). And lust is adultery—see Matthew 5:28; a look, a glance, a thought, a desire is in itself damnable.

    (6)      Previous profession will do no good where there is total rebellion later. A little poison in a cup or one leak in a ship may ruin all. A man may ride in the right direction for a long time, but one turn at the end of the journey and he may lose his way. Gideon had seventy sons and only one illegitimate child, and yet that illegitimate child destroyed all the rest (Judges 8). Ecclesiastes 9:18 says, “One sinner destroys much good.”

    (7)      The small size of the sin is a poor excuse; it is an aggravation rather than an excuse. It is sadder that we should fight against God for a trifle. In Luke 16:21 the rich man would not give a crumb, and this greatly displeased God; thus he did not receive a drop of water. God’s judgments have been most remarkable when the occasion seemed the least significant. Adam was thrown out of paradise for eating fruit. God’s command is still the same. “I merely tasted a little honey …” says Jonathan. “And now must I die?” (1 Samuel 14:43). It will be sad for you to go to hell for a small matter. One of the prophet’s aggravations is that “they sell … the needy for a pair of sandals” (Amos 2:6). Would you oppose God for a small thing of little consequence? That is imprudent and unkind.