Now follows a plainer declaration; for he expressly points out the cause of the last reproof, for they were officiously attentive to the rich, not from love, but on the contrary, from a vain desire of attaining their favor: And it is in anticipation, by which he obviated an excuse on the other side; for they might have objected and said, that he ought not to be blamed, who humbly submiteth himself to the unworthy. James, indeed, concedes that this is true, but he shews that it was falsely pretended by them, because they shewed this submission of homage, not from love to their neighbors, but from respect of persons.

In the first clause, then, he acknowledges as right and praiseworthy, as the duties of love which we perform towards our neighbors. In the second, he denies that the ambitious respect of persons ought to be deemed as of this kind, for it widely differs from what the law prescribes. And the hinge of this answer turns on the words "neighbor" and "respect of persons," as though he had said, "If you pretend that there is a sort of love in what you do, this may be easily disproved; for God bids us to love our neighbors, and not to shew respect of persons." Besides, this word "neighbor" includes all mankind: he, then, who says, that a very few, according to his own fancy, ought to be honored, and others passed by, does not keep the law of God, but yields to the depraved desires of his own heart. God expressly commends to us strangers and enemies, and all, even the most contemptible. To this doctrine the respect of persons is wholly contrary. Hence, rightly does James assert, that respect of persons is inconsistent with love.

8. If ye fulfill the royal law. The law here I take simply as the rule of life; and to fulfill, or perform it, is to keep it with real integrity of heart, and as they say, roundly, (rotunde;) and he sets such a keeping in opposition to a partial observance of it. It is said, indeed, to be a royal law, as it is the royal way, or road; that is, plain, straight, and level, which, by implication, is set in opposition to sinuous by-paths and windings.

Allusion however is made, as I think, to servile obedience which they rendered to the rich, when they might, by serving in sincerity their neighbors, be not only free men, but live as kings.

When, in the second place, he says, that those who had respect of persons were convinced, or reproved by the law, the law is taken according to its proper meaning. For since we are bidden by God's command to embrace all mortals, every one who, with a few exceptions, rejects all the rest, breaks the bond of God, and inverts also his order, and is, therefore, rightly called a transgressor of the law.

10. For whosoever shall keep the whole law. What alone he means is, that God will not be honored with exceptions, nor will he allow us to cut off from his law what is less pleasing to us. At the first view, this sentence seems hard to some, as though the apostle countenanced the paradox of the Stoics, which makes all sins equal, and as though he asserted that he who offends in one thing ought to be punished equally with him whose whole life has been sinful and wicked. But it is evident from the context that no such thing entered into his mind.

For we must always observe the reason anything is said. He denies that our neighbors are loved when a part only of them is through ambition chosen, and the rest neglected. This he proves, because it is no obedience to God, when it is not rendered equally according to his command. Then as the rule of God is plain and complete or perfect, so we ought to regard completeness; so that none of us should presumptuously separate what he has joined together. Let there be, therefore, a uniformity, if we desire rightly to obey God. As, for instance, were a judge to punish ten thefts, and leave one man unpunished, he would betray the obliquity of his mind, for he would thus shew himself indignant against men rather than against crimes; because what he condemns in one he absolves in another.

We now, then, understand the design of James, that is, that if we cut off from God's law what is less agreeable to us, though in other parts we may be obedient, yet we be come guilty of all, because in one particular thing we violate the whole law. And though he accommodates what is said to the subject in hand, it is yet taken from a general principle, -- that God has prescribed to us a rule of life, which it is not lawful for us to mutilate. For it is not said of a part of the law, "This is the way, walk ye in it;" nor does the law promise a reward except to universal obedience.

Foolish, then, are the schoolmen, who deem partial righteousness, as they call it, to be meritorious; for this passage and many others, clearly shew that there is no righteousness except in a perfect obedience to the law.

11. For he that said, or he who hath said. This is a proof of the former verse; because the Lawgiver is to be considered rather than each particular precept apart. The righteousness of God, as an indivisible body, is contained in the law. Whosoever, then, transgresses one article of the Law, destroys, as far as he can, the righteousness of God. Besides, as in one part, so in every part, God's will is to try our obedience. Hence a transgressor of the law is every one who offends as to any one of its commandments according to this saying,

"Cursed is he who fulfills not all things."
(Deuteronomy 27:26.)

We further see, that the transgressor of the law, and the guilty of all, mean the same according to James.