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  • PARALLEL BIBLE - James 2:8

    CHAPTERS: James 1, 2, 3, 4, 5     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26




    King James Bible - James 2:8

    If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:

    World English Bible

    However, if you fulfill the royal
    law, according to the Scripture, "You shall love your neighbor as yourself," you do well.

    Douay-Rheims - James 2:8

    If then you fulfil the royal
    law, according to the scriptures, Thou shalt love thy neighbour as thyself; you do well.

    Webster's Bible Translation

    If ye fulfill the royal
    law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well:

    Greek Textus Receptus

    1487 μεντοι 3305 νομον 3551 τελειτε 5055 5719 βασιλικον 937 κατα 2596 την 3588 γραφην 1124 αγαπησεις 25 5692 τον 3588 πλησιον 4139 σου 4675 ως 5613 σεαυτον 4572 καλως 2573 ποιειτε 4160 5719

    Treasury of Scriptural Knowledge

    VERSE (8) -
    :12; 1:25 1Pe 2:9

    SEV Biblia, Chapter 2:8

    ¶ Si en verdad cumplís vosotros la ley real, conforme a la Escritura: Amars a tu prjimo como a ti mismo, bien hacis;

    Clarke's Bible Commentary - James 2:8

    Verse 8. The
    royal law] nomon basilikon. This epithet, of all the New Testament writers, is peculiar to James; but it is frequent among the Greek writers in the sense in which it appears St. James uses it. basilikov, royal, is used to signify any thing that is of general concern, is suitable to all, and necessary for all, as brotherly love is. This commandment; Thou shalt love thy neighbour as thyself, is a royal law, not only because it is ordained of God, and proceeds from his kingly authority over men, but because it is so useful, suitable, and necessary to the present state of man; and as it was given us particularly by Christ himself, John xiii. 34; xv. 12, who is our King, as well as Prophet and Priest, it should ever put us in mind of his authority over us, and our subjection to him. As the regal state is the most excellent for secular dignity and civil utility that exists among men, hence we give the epithet royal to whatever is excellent, noble, grand, or useful.

    John Gill's Bible Commentary

    Ver. 8. If ye fulfil the
    royal law , etc.] Which is the law of love to men, without distinction of rich and poor, high and low, bond and free; and is so called, because it is the law of the King of kings; hence the Syriac version renders it, the law of God, it is the law of Christ, who is King of saints; and because it is a principal law, the chief of laws; as love to God is the sum of the first and great commandment in the law, and may be called the king of laws; so love to the neighbour is the second and next unto it, and may very well bear the name of the queen of laws, and so has royalty in it; and indeed this last is said to be the fulfilling of the law, ( Romans 13:8-10 Galatians 5:14) and it is also submitted to, and obeyed by such who are made kings and priests to God; and that in a royal manner, with a princely spirit, willingly, and with all readiness: the same word, in the Hebrew language, ybydn , signifies princes, and to be willing. The Jews frequently ascribe royalty to the law, and often speak of hrwt rtk , the crown of the law f21 ; and they suppose the Israelites had crowns upon their heads, when the law was given them on Mount Sinai, in which were engraven the name of God, and which they were stripped of when they made the golden calf f22 : now this royal law is fulfilled, when it is regarded without respect of persons, according to the Scripture , in ( Leviticus 19:18) thou shall love thy neighbour as thyself ; and which is to be understood of every nation, without distinction of Jews and Gentiles, and of persons of every state and condition, rich and poor, without any difference: and when this law is so observed, it is commendable: ye do well : that which is right, and which is a man's duty to do; this, when done from right principles, and to a right end, is a good work, and is doing a good work well.

    Matthew Henry Commentary

    Verses 1-13 - Those who profess
    faith in Christ as the Lord of glory, must no respect persons on account of mere outward circumstances an appearances, in a manner not agreeing with their profession of being disciples of the lowly Jesus. St. James does not here encourag rudeness or disorder: civil respect must be paid; but never such as to influence the proceedings of Christians in disposing of the offices of the church of Christ, or in passing the censures of the church, or in any matter of religion. Questioning ourselves is of great use in ever part of the holy life. Let us be more frequent in this, and in ever thing take occasion to discourse with our souls. As places of worshi cannot be built or maintained without expense, it may be proper tha those who contribute thereto should be accommodated accordingly; but were all persons more spiritually-minded, the poor would be treate with more attention that usually is the case in worshippin congregations. A lowly state is most favourable for inward peace and for growth in holiness. God would give to all believers riches an honours of this world, if these would do them good, seeing that he ha chosen them to be rich in faith, and made them heirs of his kingdom which he promised to bestow on all who love him. Consider how ofte riches lead to vice and mischief, and what great reproaches are throw upon God and religion, by men of wealth, power, and worldly greatness and it will make this sin appear very sinful and foolish. The Scriptur gives as a law, to love our neighbour as ourselves. This law is a roya law, it comes from the King of kings; and if Christians act unjustly they are convicted by the law as transgressors. To think that our goo deeds will atone for our bad deeds, plainly puts us upon looking for another atonement. According to the covenant of works, one breach of any one command brings a man under condemnation, from which n obedience, past, present, or future, can deliver him. This shows us the happiness of those that are in Christ. We may serve him without slavis fear. God's restraints are not a bondage, but our own corruptions ar so. The doom passed upon impenitent sinners at last, will be judgmen without mercy. But God deems it his glory and joy, to pardon and bles those who might justly be condemned at his tribunal; and his grac teaches those who partake of his mercy, to copy it in their conduct.

    Greek Textus Receptus

    1487 μεντοι 3305 νομον 3551 τελειτε 5055 5719 βασιλικον 937 κατα 2596 την 3588 γραφην 1124 αγαπησεις 25 5692 τον 3588 πλησιον 4139 σου 4675 ως 5613 σεαυτον 4572 καλως 2573 ποιειτε 4160 5719

    Vincent's NT Word Studies

    Fulfill the royal law (nomon teleite basilikon). The phrase occurs only here and Rom. ii. 27. Telein, fulfill, is stronger than the more common word threin, observe or keep, which appears in ver. 10.

    Compare, also, Matt. xix. 17; xxiii. 3; John xiv. 15, etc. James here speaks of a single commandment, the proper word for which is ejntolh, while nomov is the body of commandments. It is appropriate here, however, since this special commandment sums up the entire law. See Romans 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 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) 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.).

    CHAPTERS: 1, 2, 3, 4, 5
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26


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