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I. To EXPLAIN IT. We cannot deny that there are different degrees of offence against the commands of God. It does not often happen, perhaps, that any person habitually and wilfully violates one commandment only. It is the nature of sin to bring men along from one transgression to another. We may suppose, however, a man who shall reserve to himself one sin, which he allows, and to keep the law very strictly in every other point. Surely such a man is less guilty than another, who is altogether careless about the commands of God. We feel it so; and if less guilty, his punishment will be less in proportion. Having seen what St. James does not mean, we will inquire what he does mean. He is censuring the Christians, to whom he writes, for a particular fault which they seem to be allowing themselves in — that of paying court to the rich, to the prejudice of those in humbler station; respecting persons, despising the poor. You will say, perhaps, "Is not this to condemn all? For who is without sin?" "In many things we all offend"; and "if we say that we have no sin, the truth is not in us." True, none are without sin; but without deadly sin we trust that many are. True, we all offend; but we do not all offend wilfully: we do not allow ourselves in sin. We must not if we have any well-grounded hope. The true Christian will never feel that he has loved God with all his heart, and soul, and mind, and strength; but still he will never be satisfied with anything short of this, much less will he say, "I cannot love God so far as to part with this or that besetting sin." A man who should act thus would be guilty of all — so far guilty of all that he would be as much unforgiven of God as if he had been guilty of a breach of all the commandments. His punishment might be less severe than that of a greater and more universal profligate; but it would be no less sure. His exclusion from heaven would be as certain. Such is the explanation of the text.

II. I proceed now to VINDICATE IT. You see the ease. It is that of a man who is brought under some sense of the duty owed to God. He is not without the knowledge of Him or the fear of Him, but he allows himself in some practice which is contrary to his duty. While this remains so he has not altogether surrendered himself up to God; he has not given Him his heart. Some service he will not grudge; complete service he refuses to pay. In short, he reserves to himself the right of disobeying God when it would be difficult or painful to obey Him. Now, consider whether this deserves to be called obedience. How would it be among men? A parent expects to be obeyed by his child whilst under age. Has not such disobedience on one point caused many a child to be disinherited? A master expects to be obeyed by his servants. Suppose a servant to have many excellent qualities, to be very diligent, very careful, very honest, but still to offend in one point. A general expects to be obeyed by his soldiers. Suppose a man to be very brave, very sober, very punctual, but still to offend in one point. Is he not treated exactly as if he had broken all the commands of his general? Many excellent soldiers suffer death on this account alone in every campaign against an enemy. The people of every land are expected to obey the law of that land. He who offends the law in one point is as surely condemned as if he had committed many offences. These examples, I think, must prove to you that there is nothing unreasonable or hard to understand in this sentence of Scripture.

III. I come now to APPLY what has been said. There are two classes of sinners in the world. There are those who acknowledge no restraint from the law of God at all, and if they do not offend in every possible way, are not hindered from offending by anything like godly fear. The thought that God has commanded this, God has forbidden that, never comes into their minds; at least, it never governs their actions, Now, the text is not addressed to them. I would only inquire, If he who keeps the whole law, and yet offends in one point, is guilty of all, what must become of those who offend in every point, who take no heed to keep even any part of the law because it is the law of God? But there are other and different persons with which this sentence of St. James has to do — those who know the law of God, and confess that it ought to be obeyed, but still allow themselves some habit of sin which they do not resolve against, or watch against, or pray against. Perhaps it is a sin of natural temper, as lust, uncharitableness, peevishness. They indulge this sin, and silence the voice of conscience by thinking within themselves, "This is my natural constitution; my disposition leads me to it. I wish it were otherwise; but nature will break out." Now, this very circumstance, that it is the natural disposition, is the reason why they should set their minds to conquer this habit. Here their probation lay. Few persons are tempted equally to all vices. This sin, then, it is their especial business to overcome; and they would make it their business if they were truly faithful. Suppose a child knew that there was one piece of duty which his father particularly required of him, would not this be the very duty which he would take especial pains to perform? I have spoken of sins which belong particularly to the temper. There are others which belong to the way of life, or bad habits to which a person has addicted himself, and which he cannot be persuaded to abandon. One of these is taking the name of God in vain. Another is excess of liquor on occasions of temptation. There are also sins of the tongue, which persons sometimes indulge without being aware of their danger. Now these which I have mentioned are all matters to which you must apply the assurance in the text. This is one test of your state. This is a serious text. Nay, we may think it awful; but I am sure we earner deny its justice. We cannot deny that God has a right to our service, and that it is not service to disobey Him when we please. We cannot think that God will be put off with half a heart. Try and examine yourselves, then, by this text before you sleep Ibis night. See whether you have permitted yourself in any habit of sin — if there is any such unforsaken sin, any such evil habit still allowed, that is the barrier between you and God; nay, between you and heaven. Lastly, I trust there are those who can affirm with sincerity and truth that they have forsworn all known sin, that they hold no parley, no measures, with any, but strive against every evil thought and word and deed which Satan inclines their nature to. This must be your evidence that you are in the faith of Christ. "For this purpose the Son of God was manifested, that He might destroy the works of the devil.

(J. B. Sumner, D. D.)

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KJV: For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.

WEB: For whoever keeps the whole law, and yet stumbles in one point, he has become guilty of all.