By the which ye are called (70 émixrdndév ef twas). Lit., which is called upon you ; the name of Christ, invoked in bap- tism. The phrase is an Old-Testament one. See Deut. xxviii. 10, where the Septuagint reads that the name of the Lord has been called upon thee. Also, 2 Chron. vii. 14; Isa. iv. 1. Com- pare Acts xv. 17.
8. Fulfil the royal law (vdwov tedette Baoiduxov). The phrase occurs only here and Rom. ii. 27. Teretv, fulfil, is stronger than the more common word tnpety, observe or keep, which appears in ver. 10. Compare, also, Matt. xix. 17; xxiii. 3; John xiv. 15, ete. James here speaks of a s¢ngle com- mandment, the proper word for which is évtod#, while vépos is the body of commandments. It is appropriate here, how- ever, since this special commandment sums up the entire law. See Rom. xiii. 10; Gal. v.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 pro- mulgated 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 pos- sessed, so that the emperor became what formerly the people had been, sovereign. “ It was not,” says Gibbon, “before the ideas and even the Janguage of the Itomans had been corrupted, that a royal law (Jew regia) and an irrevocable gift of the people were created. . . . The pleasure of the emperor, accord- ing 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 depos- ited ” (“ Decline and Fall,” ch. xliv.).
742 WORD STUDIES IN THE NEW TESTAMENT. [Cu. IL.
9. Ve have respect to persons (rpoowmoAnumteite). Only here in New Testament. See on ver. 1.
Ve commit sin (duwapriav épyafeoSe). Lit., “work sin.” Compare Matt. vii. 23; Acts x. 35; Heb. xi. 33. The phrase is rather stronger than the more common dpaptiav srovety, to do sin, John viii. 34; Jas. v.15; 1 Pet. ii. 22. The position of sin is emphatic: “ it is sin that ye are working.”
And are convinced (édeyyouevor). Rather, as Rev., con- victed. The word, which is variously rendered in A. V. tell a fault, reprove, rebuke, convince, while it carries the idea of re- buke, implies also a rebuke which produces a conviction of the error or sin. See on John viii. 46. Compare John iii. 20; vill. 9; 1 Cor. xiv. 24, 25.
10. Keep (tnpyjon). See on ver. 8. Offend (raion). Lit., as Rev., stumble.
He is guilty (yéyovey évoyos). Lit., he ts become guilty. "Evoxos, guilty, is, strictly, holden; within the condemning power of. Compare Matt. xxvi. 60; Mark iii. 29; 1 Cor. xi. 27. Huther cites a Talmudic parallel : “ But if he perform all, but omit one, he is guilty of every single one.”
11. A transgressor (7apaBdrns). From mapa, beyond, and Baive, to go. A transgressor, therefore, is one who goes beyond the line. So, also, trespass, which is transpass, from the Latin trans, across, aud passus, a step. A similar word occurs in Homer, tmepBacia, a transgression or trespass, from UTrép, Over, and Baive, to go.