James anticipated that some of his readers might feel that preferential treatment was not very important. Consequently he pointed out that the practice of preferring certain individuals makes one a violator of God"s law. We become guilty of all in the sense that we have violated God"s law, not that we have violated every commandment in that law. One can never claim to behave righteously because he or she keeps only part of God"s laws. [source][source][source]
"The Jew was very apt to regard the law as a series of detached injunctions. To keep one of these injunctions was to gain credit; to break one was to incur debt. Therefore, a man could add up the ones he kept and subtract the ones he broke, and, as it were emerge with a credit or a debit balance." [1][source]
"Our obedience to God"s will cannot be on a selective basis; we cannot choose that part that is to our liking and disregard the rest. God"s will is not fragmentary; the entire law is the expression of His will for His people; it constitutes a grand unity. To break out one corner of a window pane is to become guilty of breaking the whole pane. He who crosses a forbidden boundary at one point or another is guilty of having crossed the boundary." [2][source]
Context Summary
James 2:1-13 - Avoid Servility To The Rich
This sin of making distinctions in God's house is as rife today as ever; and wherever it is practiced the divine Spirit departs. God's love is impartial, so far as outward appearances might affect it; and in His Church the only real differences must be those of humility, purity and righteousness.
"Blessed are the poor in spirit," whether they be rich in this world's goods or not. But it is easier for a poor man to be rich in faith and an heir of the Kingdom, because he can give more of his attention to the things of the Spirit.
The law of love must be supreme with us; and we must love our fellows, whatever their position or property, as ourselves, for Christ's sake. If we fail in this, we show that we have never entered into the heart of the Christian faith. A man may observe all the laws of health; but if he inhale one whiff of poison he may die; so we may be outwardly obedient to the entire Decalogue, but delinquency in love will invalidate everything. [source]
Chapter Summary: James 2
1Do not regard the rich and despise the poor brothers; 13rather we are to be loving and merciful; 14and not to boast of faith without deeds; 17because faith without deeds is useless; 19as is the faith of the demons; 21however, Abraham displayed both faith and actions; 25as did Rahab
Greek Commentary for James 2:10
Whosoever shall keep [οστις τηρησηι] Indefinite relative clause with οστις hostis and aorist active subjunctive of τηρεω tēreō old verb, to guard (from τηρος tēros guarding), as in Matthew 27:36, without αν an (though often used, but only one example of modal εαναν ean=αν an in James, viz., James 4:4). This modal εαν an (πταισηι δε εν ενι ean) merely interprets the sentence as either more indefinite or more definite (Robertson, Grammar, p. 957f.). [source]
And yet stumble in one point [πταιω] First aorist active subjunctive also of γεγονεν ptaiō old verb, to trip, as in James 3:2; Romans 11:11. “It is incipient falling” (Hort).He is become (γινομαι gegonen). Second perfect indicative of παντων ενοχος ginomai “he has become” by that one stumble.Guilty of all Genitive of the crime with ενεχω enochos old adjective from ολον τον νομον enechō (to hold on or in), held in, as in Mark 3:29. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (holon ton nomon) to be a law-abiding citizen, even laws that one does not like. See Matthew 5:18. for this same principle. There is Talmudic parallel: “If a man do all, but omit one, he is guilty for all and each.” This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God‘s laws. [source]
He is become [γινομαι] Second perfect indicative of παντων ενοχος ginomai “he has become” by that one stumble. [source]
Guilty of all [ενοχος] Genitive of the crime with ενεχω enochos old adjective from ολον τον νομον enechō (to hold on or in), held in, as in Mark 3:29. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (holon ton nomon) to be a law-abiding citizen, even laws that one does not like. See Matthew 5:18. for this same principle. There is Talmudic parallel: “If a man do all, but omit one, he is guilty for all and each.” This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God‘s laws. [source]
Offend [πταίσῃ] Lit., as Rev., stumble. [source]
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.” [source]
Galatians 5:3The whole law [ὅλον] Comp. James 2:10. Submission to circumcision commits one to the whole law. It makes him a party to the covenant of the law, and the law requires of every one thus committed a perfect fulfillment, Galatians 3:10. [source]
James 2:8Fulfil the royal law [νόμον τελεῖτε βασιλικὸν] The phrase occurs only here and Romans 2:27. Τελεῖν , fulfil, is stronger than the more common word τηρεῖν , observe or keep, which appears in James 2:10. Compare, also, Matthew 19:17; Matthew 23:3; John 14:15, etc. James here speaks of a single commandment, the proper word for which is ἐντολή , while νόμος is the body of commandments. It is appropriate here, however, since this special commandment sums up the entire law. See Romans 13:10; Galatians 5:14. It is the royal law; the king of all laws. The phrase royal law is of Roman origin (lex regia )In the kingly period of Roman history it did not signify a law promulgated by the absolute authority of the king, but a law passed by a popular assembly under the presidency of the king. In later times the term was applied to all laws the origin of which was attributed to the time of the kings. Gradually the term came to represent less of the popular will, and to include all the rights and powers which the Roman people had formerly possessed, so that the emperor became what formerly the people had been, sovereign. “It was not,” says Gibbon, “before the ideas and even the language of the Romans had been corrupted, that a royal law (lex regia )-DIVIDER-
and an irrevocable gift of the people were created … .The pleasure of the emperor, according to Justinian, has the vigor and effect of law, since the Roman people, by the royal law, have transferred to their prince the full extent of their own power and sovereignty. The will of a single man, of a child, perhaps, was allowed to prevail over the wisdom of ages and the inclinations of millions; and the degenerate Greeks were proud to declare that in his hands alone the arbitrary exercise of legislation could be safely deposited” (“Decline and Fall,” ch. xliv.). -DIVIDER-
-DIVIDER-
[source]
James 3:2In many things [πολλα] Accusative neuter plural either cognate with πταιομεν ptaiomen or accusative of general reference. On πταιομεν ptaiomen (stumble) see note on James 2:10. James includes himself in this list of stumblers. [source]
James 2:8If ye fulfil [ει τελειτε] Condition of first class, assumed as true with ει ei and present active indicative of τελεω teleō old verb, to bring to completion, occurring in Romans 2:27 also with νομος nomos (law). Jesus used πληροω plēroō in Matthew 4:17. James has τηρεω tēreō in James 2:10.The royal law (νομον βασιλικον nomon basilikon). Old adjective for royal, regal (from βασιλευς basileus king), as of an officer (John 4:46). But why applied to νομος nomos The Romans had a phrase, lex regia, which came from the king when they had kings. The absence of the article is common with νομος nomos (James 4:11). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws. Jesus had said that on the law of love hang all the law and the prophets (Matthew 22:40), and he had given the Golden Rule as the substance of the Law and the prophets (Matthew 7:12). This is probably the royal law which is violated by partiality (James 2:3). It is in accord with the Scripture quoted here (Leviticus 19:18) and ratified by Jesus (Luke 10:28). [source]
2 Peter 1:10Give the more diligence [μαλλον σπουδασατε] “Become diligent (first aorist ingressive active imperative of σπουδαζω spoudazō as in 2 Timothy 2:15; 2 Peter 1:15) the more” Present middle infinitive of ποιεω poieō to make for yourselves.Calling and election Both words See for εκλογη eklogē 1 Thessalonians 1:4; Romans 9:11.If ye do (ποιουντες poiountes). Present active circumstantial (conditional) participle of ποιεω poieō “doing.”Ye shall never stumble Strong double negative (ου μη ποτε ou mē pote) with first aorist active subjunctive of πταιω ptaiō old verb to stumble, to fall as in James 2:10; James 3:2. [source]
2 Peter 1:10Calling and election [κλησιν και εκλογην] Both words See for εκλογη eklogē 1 Thessalonians 1:4; Romans 9:11.If ye do (ποιουντες poiountes). Present active circumstantial (conditional) participle of ποιεω poieō “doing.”Ye shall never stumble Strong double negative (ου μη ποτε ou mē pote) with first aorist active subjunctive of πταιω ptaiō old verb to stumble, to fall as in James 2:10; James 3:2. [source]
2 Peter 1:10Ye shall never stumble [ου μη πταισητε ποτε] Strong double negative (ου μη ποτε ou mē pote) with first aorist active subjunctive of πταιω ptaiō old verb to stumble, to fall as in James 2:10; James 3:2. [source]
Jude 1:24To keep you from falling [φυλάξαι ὑμᾶς ἀπταίστους] Lit., “to keep you without stumbling. Only here in New Testament. See the kindred word offend. Rev., stumble, James 2:10; James 3:2. [source]
What do the individual words in James 2:10 mean?
Whoeverforallthelawshall keepshall stumblebutinone [point]he has becomeof allguilty
Greek Commentary for James 2:10
Indefinite relative clause with οστις hostis and aorist active subjunctive of τηρεω tēreō old verb, to guard (from τηρος tēros guarding), as in Matthew 27:36, without αν an (though often used, but only one example of modal εαναν ean=αν an in James, viz., James 4:4). This modal εαν an (πταισηι δε εν ενι ean) merely interprets the sentence as either more indefinite or more definite (Robertson, Grammar, p. 957f.). [source]
First aorist active subjunctive also of γεγονεν ptaiō old verb, to trip, as in James 3:2; Romans 11:11. “It is incipient falling” (Hort).He is become (γινομαι gegonen). Second perfect indicative of παντων ενοχος ginomai “he has become” by that one stumble.Guilty of all Genitive of the crime with ενεχω enochos old adjective from ολον τον νομον enechō (to hold on or in), held in, as in Mark 3:29. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (holon ton nomon) to be a law-abiding citizen, even laws that one does not like. See Matthew 5:18. for this same principle. There is Talmudic parallel: “If a man do all, but omit one, he is guilty for all and each.” This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God‘s laws. [source]
Second perfect indicative of παντων ενοχος ginomai “he has become” by that one stumble. [source]
Genitive of the crime with ενεχω enochos old adjective from ολον τον νομον enechō (to hold on or in), held in, as in Mark 3:29. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (holon ton nomon) to be a law-abiding citizen, even laws that one does not like. See Matthew 5:18. for this same principle. There is Talmudic parallel: “If a man do all, but omit one, he is guilty for all and each.” This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God‘s laws. [source]
See on James 2:8. [source]
Lit., as Rev., stumble. [source]
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.” [source]
Reverse Greek Commentary Search for James 2:10
From ἐν , in, ἔχω , to hold or have. Lit., is in the grasp of, or holden of. Compare 1 Corinthians 11:27; James 2:10. [source]
See on Mark 3:29; see on James 2:10. [source]
Comp. James 2:10. Submission to circumcision commits one to the whole law. It makes him a party to the covenant of the law, and the law requires of every one thus committed a perfect fulfillment, Galatians 3:10. [source]
Rare in N.T. See John 7:19; Romans 2:13, Romans 2:25( πράσσῃς ). Τηρεῖν toobserve the law, the tradition, the commandment, Matthew 19:17; Mark 7:9; John 14:15; Acts 15:5James 2:10: πληροῦν tofulfill the law, Romans 13:8; Galatians 5:14; comp. ἀναπληροῦν Galatians 6:2: φυλάσσειν tokeep or guard the law, Acts 7:53; Acts 21:24; Galatians 6:13: also with commandments, word of God or of Christ, ordinances of the law, Matthew 19:20; Mark 10:20; Luke 11:28; John 12:47; Romans 2:26. Τελεῖν tocarry out the law, Romans 2:27; James 2:8. Ποιῆσαι is to perform what the law commands: τηρεῖν toobserve, keep an eye on with the result of performing: φυλάσσειν toguard against violation: τελεῖν tobring to fulfillment in action. [source]
Lit., stumble, as Rev. Compare James 2:10. [source]
The phrase occurs only here and Romans 2:27. Τελεῖν , fulfil, is stronger than the more common word τηρεῖν , observe or keep, which appears in James 2:10. Compare, also, Matthew 19:17; Matthew 23:3; John 14:15, etc. James here speaks of a single commandment, the proper word for which is ἐντολή , while νόμος is the body of commandments. It is appropriate here, however, since this special commandment sums up the entire law. See Romans 13:10; Galatians 5:14. It is the royal law; the king of all laws. The phrase royal law is of Roman origin (lex regia )In the kingly period of Roman history it did not signify a law promulgated by the absolute authority of the king, but a law passed by a popular assembly under the presidency of the king. In later times the term was applied to all laws the origin of which was attributed to the time of the kings. Gradually the term came to represent less of the popular will, and to include all the rights and powers which the Roman people had formerly possessed, so that the emperor became what formerly the people had been, sovereign. “It was not,” says Gibbon, “before the ideas and even the language of the Romans had been corrupted, that a royal law (lex regia )-DIVIDER- and an irrevocable gift of the people were created … .The pleasure of the emperor, according to Justinian, has the vigor and effect of law, since the Roman people, by the royal law, have transferred to their prince the full extent of their own power and sovereignty. The will of a single man, of a child, perhaps, was allowed to prevail over the wisdom of ages and the inclinations of millions; and the degenerate Greeks were proud to declare that in his hands alone the arbitrary exercise of legislation could be safely deposited” (“Decline and Fall,” ch. xliv.). -DIVIDER- -DIVIDER- [source]
Accusative neuter plural either cognate with πταιομεν ptaiomen or accusative of general reference. On πταιομεν ptaiomen (stumble) see note on James 2:10. James includes himself in this list of stumblers. [source]
Condition of first class, assumed as true with ει ei and present active indicative of τελεω teleō old verb, to bring to completion, occurring in Romans 2:27 also with νομος nomos (law). Jesus used πληροω plēroō in Matthew 4:17. James has τηρεω tēreō in James 2:10.The royal law (νομον βασιλικον nomon basilikon). Old adjective for royal, regal (from βασιλευς basileus king), as of an officer (John 4:46). But why applied to νομος nomos The Romans had a phrase, lex regia, which came from the king when they had kings. The absence of the article is common with νομος nomos (James 4:11). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws. Jesus had said that on the law of love hang all the law and the prophets (Matthew 22:40), and he had given the Golden Rule as the substance of the Law and the prophets (Matthew 7:12). This is probably the royal law which is violated by partiality (James 2:3). It is in accord with the Scripture quoted here (Leviticus 19:18) and ratified by Jesus (Luke 10:28). [source]
“Become diligent (first aorist ingressive active imperative of σπουδαζω spoudazō as in 2 Timothy 2:15; 2 Peter 1:15) the more” Present middle infinitive of ποιεω poieō to make for yourselves.Calling and election Both words See for εκλογη eklogē 1 Thessalonians 1:4; Romans 9:11.If ye do (ποιουντες poiountes). Present active circumstantial (conditional) participle of ποιεω poieō “doing.”Ye shall never stumble Strong double negative (ου μη ποτε ou mē pote) with first aorist active subjunctive of πταιω ptaiō old verb to stumble, to fall as in James 2:10; James 3:2. [source]
Both words See for εκλογη eklogē 1 Thessalonians 1:4; Romans 9:11.If ye do (ποιουντες poiountes). Present active circumstantial (conditional) participle of ποιεω poieō “doing.”Ye shall never stumble Strong double negative (ου μη ποτε ou mē pote) with first aorist active subjunctive of πταιω ptaiō old verb to stumble, to fall as in James 2:10; James 3:2. [source]
Strong double negative (ου μη ποτε ou mē pote) with first aorist active subjunctive of πταιω ptaiō old verb to stumble, to fall as in James 2:10; James 3:2. [source]
Lit., “to keep you without stumbling. Only here in New Testament. See the kindred word offend. Rev., stumble, James 2:10; James 3:2. [source]