Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another?
Parallel Translations
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Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another?
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Ther is one lawe gever which is able to save and to distroye. What art thou that iudgest another man?
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There is one Lawgiuer, which is able to saue, and to destroy. Who art thou that iudgest another man?
Examined in Scripture Analysis
Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (10)
Passages linked to James 4:12 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Romans 14:4 Who are you who judge another’s servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him stand.
- Romans 2:1 Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things.
- Matthew 10:28 Don’t be afraid of those who kill the body, but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body in Gehenna.
- Isaiah 33:22 For Yahweh is our judge. Yahweh is our lawgiver. Yahweh is our king. He will save us.
- Hebrews 7:25 Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make intercession for them.
- James 5:9 Don’t grumble, brothers, against one another, so that you won’t be judged. Behold, the judge stands at the door.
- Romans 14:13 Therefore let’s not judge one another any more, but judge this rather, that no man put a stumbling block in his brother’s way, or an occasion for falling.
- Job 38:2 “Who is this who darkens counsel by words without knowledge?
- Luke 12:5 But I will warn you whom you should fear. Fear him who after he has killed, has power to cast into Gehenna. Yes, I tell you, fear him.
- Romans 9:20 But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, “Why did you make me like this?”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Calvin 1540 · Public Domain 12 There is one lawgiver Now he connects the…
12 There is one lawgiver Now he connects the power of saying and destroying with the office of a lawgiver, he intimates that the whole majesty of God is forcibly assumed by those who claim for themselves the right of making a law; and this is what is done by those who impose as a law on others their own nod or will. And let us remember that the subject here is not civil government, in which the edicts and laws of magistrates have place, but the spiritual government of the soul, in which the word of God alone ought to bear rule. There is then one God, who has consciences subjected by right to his own laws, as he alone has in his own hand the power to save and to destroy.
It hence appears what is to be thought of human precepts, which cast the snare of necessity on consciences. Some indeed would have us to shew modesty, when we call the Pope antichrist, who exercises tyranny over the souls of men, making himself a lawgiver equal to God. But we learn from this passage something far more, even that they are the members of Antichrist, who willingly submit to be thus ensnared, and that they thus renounce Christ, when they connect themselves with a man that is not only a mortal, but who also extols himself against him. It is, I say, a prevaricating obedience, rendered to the devil, when we allow any other than God himself to be a lawgiver to rule our souls.
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Who art thou. Some think that they are admonished here to become reprovers of their own vices, in order that they might begin to examine themselves, and that by finding out that they were not purer than others, they might cease to be so severe. I think that their own condition is simply suggested to men, so that they may think how much they are below that dignity which they assumed, as Paul also says, “Who art thou who judgest another?” (Romans 14:4.)
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 12 There is one lawgiver, who is able to…
12 There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?
Ver. 12. There is one lawgiver] What dost thou then do perking into his place, by censuring and defaming another; is not this to be a pope in thine own cause, exalting thyself above God, 2Th 2:4, or at least appealing from him to thyself?
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain There is one lawgiver; one absolute, supreme, universal and…
There is one lawgiver; one absolute, supreme, universal and spiritual Lawgiver, and who can simply and directly bind men’s consciences, and make laws for their souls, Pro 8:15,16; Isa 33:22; Act 4:19. By this he intimates, that they did invade God’s right, who took upon them a legislative power in prescribing to other men’s consciences, and making their own will the rule of the others’ duty.
Who is able to save and to destroy, both temporally and eternally, Deu 32:39; 1Sa 2:6; Isa 43:13; whereas other lawgivers cannot save or destroy men’s souls, nor so much as their lives, without God’s concurrence.
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Who art thou; what a sorry creature, a man, a worm, that thou shouldst lift up thyself into God’s place, and make thyself a judge of one not subject to thee!
That judgest another; the servant of another Master, Rom 14:4. It is a fond thing for thee to take upon thee the power of a judge, when thou hast no power of saving or destroying, rewarding or punishing.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain There is one lawgiver,.... The Alexandrian copy, and others,…
There is one lawgiver,.... The Alexandrian copy, and others, and the Syriac, Ethiopic, and Vulgate Latin versions, add, "and judge". Who is the one only Lord God, Isa 33:22. This is a character that may be applied to God the Father, who gave the law to the people of Israel, both the judicial and ceremonial law, and also the moral law; from his right hand went a fiery law, and to him belongs the giving of it; and also to the Son of God, the Lord Jesus who is King of saints, and lawgiver in his house; who has given out commandments to be observed, and laws of discipline for the right ordering of his house, and kingdom, to be regarded; and particularly the new commandment of love, which is eminently called the law of Christ; and which is most apparently broke, by detraction and speaking evil one of another: now there may be inferior and subordinate lawgivers, as Judah is said to be God's lawgiver, and Moses is said to command the Jews a law; yet there is but one supreme, universal, and perfect lawgiver, who is God; and though there may be many lawgivers in things political, whose legislative power is to be obeyed, both for the Lord's sake, and for conscience sake; yet in things religious, and relating to conscience, God is the only lawgiver, who is to be hearkened unto:
who is able to save, and to destroy; this is true of God the Father, who is able to save, and does save by his Son Jesus Christ, and even persons that have broken the law he has given, and are liable to the curse and condemnation of it; and he is able to save them according to that law, in perfect consistence with it, and with his justice and holiness, since Christ, by whom he saves, was made under it, and has fulfilled it; and that Christ is mighty to save, able to save to the uttermost, is certain from the Scripture, and all experience; and God, the lawgiver, is able to destroy both body and soul in hell, for the transgressions of his law; and even Christ the Lamb is also the lion of the tribe of Judah, who will break his enemies in pieces, as a potter's vessel, and punish the contemners of his Gospel with everlasting destruction, from his presence and glory: in a word, God, the lawgiver, is sovereign, and can destroy, or save, whom he pleases; he is able to save the brother that is spoken against, and to destroy him that speaks against him:
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who art thou that judgest another? another man's servant, as in Rom 14:4 or "thy neighbour", as the Syriac and Ethiopic versions read; or "the neighbour", as the Alexandrian copy, and the Vulgate Latin version; that is, any brother, friend, or neighbour, in the manner as before observed in the preceding verse.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain There is one lawgiver that is able - To…
There is one lawgiver that is able - To execute the sentence he denounces. But who art thou - A poor, weak, dying worm.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 12. There is one lawgiver] και κριτης, And…
Verse 12. There is one lawgiver] και κριτης, And judge, is added here by AB, about thirty others, with both the Syriac, Erpen's Arabic, the Coptic, Armenian, AEthiopic, Slavonic, Vulgate, two copies of the Itala, Cyril of Antioch, Euthalius, Theophylact, and Cassiodorus. On this evidence Griesbach has received it into the text.
The man who breaks the law, and teaches others so to do, thus in effect set himself up as a lawgiver and judge. But there is only one such lawgiver and judge-God Almighty, who is able to save all those who obey him, and able to destroy all those who trample under feet his testimonies.
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Who art thou that judgest another?] Who art thou who darest to usurp the office and prerogative of the supreme Judge? But what is that law of which St. James speaks? and who is this lawgiver and judge? Most critics think that the law mentioned here is the same as that which he elsewhere calls the royal law and the law of liberty, thereby meaning the Gospel; and that Christ is the person who is called the lawgiver and judge. This, however, is not clear to me. I believe James means the Jewish law; and by the lawgiver and judge, God Almighty, as acknowledged by the Jewish people. I find, or think I find, from the closest examination of this epistle, but few references to Jesus Christ or his Gospel. His Jewish creed, forms, and maxims, this writer keeps constantly in view; and it is proper he should, considering the persons to whom he wrote. Some of them were, doubtless, Christians; some of them certainly no Christians; and some of them half Christians and half Jews. The two latter descriptions are those most frequently addressed.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain There is one lawgiver - There is but one…
There is one lawgiver - There is but one who has a right to give law. The reference here is undoubtedly to the Lord Jesus Christ, the great Legislator of the church. This, too, is a most important and vital principle, though one that has been most imperfectly understood and acted on. The tendency everywhere has been to enact other laws than those appointed by Christ - the laws of synods and councils - and to claim that Christians are bound to observe them, and should be punished if they do not. But it is a fundamental principle in Christianity that no laws are binding on the conscience, but those which Christ has ordained; and that all attempts to make other laws pertaining to religion binding on the conscience is a usurpation of his prerogatives. The church is safe while it adheres to this as a settled principle; it is not safe when it submits to any legislation in religious matters as binding the conscience.
Who is able to save and to destroy - Compare Mat 10:28. The idea here would seem to be, that he is able to save those whom you condemn, and to destroy you who pronounce a judgment on them. Or, in general, it may mean that he is intrusted with all power, and is abundantly able to administer his government; to restrain where it is necessary to restrain; to save where it is proper to save; to punish where it is just to punish. The whole matter pertaining to judgment, therefore, may be safely left in his hands; and, as he is abundantly qualified for it, we should not usurp his prerogatives.
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Who art thou that judgest another? - “Who art thou, a weak and frail and erring mortal, thyself accountable to that Judge, that thou shouldest interfere, and pronounce judgment on another, especially when he is doing only what that Judge permits him to do?” See this sentiment explained at length in the notes at Rom 14:4. Compare the Rom 2:1 note, and Mat 7:1 note. There is nothing more decidedly condemned in the Scriptures than the habit of pronouncing a judgment on the motives and conduct of others. There is nothing in which we are more liable to err, or to indulge in wrong feelings; and there is nothing which God claims more for himself as his peculiar prerogative.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain There is one lawgiver--The best authorities read in addition,…
There is one lawgiver--The best authorities read in addition, "and judge." Translate, "There is One (alone) who is (at once) Lawgiver and Judge, (namely) He who is able to save and destroy." Implying, God alone is Lawgiver and therefore Judge, since it is He alone who can execute His judgments; our inability in this respect shows our presumption in trying to act as judges, as though we were God.
who art thou, &c.--The order in the Greek is emphatic, "But (inserted in oldest manuscripts) thou, who art thou that judgest another?" How rashly arrogant in judging thy fellows, and wresting from God the office which belongs to Him over thee and THEM alike!
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another--The oldest authorities read, "thy neighbor."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 12. Who art thou—A usurper of the right of…
12. Who art thou—A usurper of the right of the supreme One.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 12. There is one lawgiver, who is able to…
12. There is one lawgiver, who is able to save and to destroy …] Here again we have to trace a latent sequence of thought. The Giver of the Law is, St James implies, the only true and ultimate Judge (comp. 1Co_4:4-5), able to award in perfect equity the sentence of salvation or destruction. Men who are called by His appointment to exercise the office of a judge do so as His delegates. Those who are not so called do well to abstain altogether from the work of judging. The description of God as “able to destroy” presents a striking parallel to Mat_10:28; the question “Who art thou that judgest another?” to Rom_14:4. On this point at least St Paul and St James were of one heart and mind. The word “destroy” does not necessarily either include or exclude the idea of annihilation.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (12) There is one lawgiver . . . .—Better…
(12) There is one lawgiver . . . .—Better thus: One is the Law-giver and Judge, Who is able to save and to destroy: but thou—who art thou that judgest a neighbour? As a king is the fountain of honour, so the ultimate source of law is God; and all judgment really is delegated by Him, just as ordinary courts represent the royal majesty: to usurp such functions is to provoke the offended sovereign—whether of earth or heaven. “It is not our part,” said Bengel, “to judge, since we cannot carry out our sentence.” (Comp. a parallel scripture, Rom_14:4.)
Able to save and to destroy.—Life and death, salvation and utter destruction, seem to be placed in intentional contrast here. (Comp. Mat_10:28.) The thought of annihilation meets us with awful suggestiveness, yet let us leave the mystery for awhile in happier thought—
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“That nothing walks with aimless feet;
That not one life shall be destroyed,
Or cast as rubbish to the void,
When God hath made the pile complete.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain To play the part of a censor is to…
To play the part of a censor is to assume the office of a judge. But this is an office which belongs to God and not to man (cf. (Rom_14:3, Rom_14:4) The first words of the verse should be rendered as follows: "One only is the Lawgiver and Judge:" the last words, kaiv, omitted in the Received Text, being found in a, A, B, and most versions, the Latin, Syriac, and Coptic. In the last clause also the Received Text requires correction. Read, Su dev ei (insert de, a, A, B, L, K, Latin, Syriac, Coptic) oJ krinwn tosion (a, A, B).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 12. There is one lawgiver. The lawgiver is God,…
12. There is one lawgiver. The lawgiver is God, the Almighty. Shall man judge him? Judgest another? In disobedience to God who made the law which forbids it.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain (See Scofield "Rom 1:16").
save
(See Scofield "Rom 1:16").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.