TRV
Translation
King James Version
There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?
Complete Jewish Bible
There is but one Giver of Torah; he is also the Judge, with the power to deliver and to destroy. Who do you think you are, judging your fellow human being?
Berean Standard Bible
There is only one Lawgiver and Judge, the One who is able to save and destroy. But who are you to judge your neighbor?
American Standard Version
One only is the lawgiver and judge, even he who is able to save and to destroy: but who art thou that judgest thy neighbor?
World English Bible Messianic
Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another?
Geneva Bible (1599)
There is one Lawgiuer, which is able to saue, and to destroy. Who art thou that iudgest another man?
Young's Literal Translation
one is the lawgiver, who is able to save and to destroy; thou--who art thou that dost judge the other?
In the KJVVerse 30,350 of 31,102
Study This Verse
Commentary on James 4 verses 11–17
11 ¶ Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.
12 There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?
13 Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:
14 Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.
15 For that ye ought to say, If the Lord will, we shall live, and do this, or that.
16 But now ye rejoice in your boastings: all such rejoicing is evil.
17 Therefore to him that knoweth to do good, and doeth it not, to him it is sin.
In this part of the chapter,
I. We are cautioned against the sin of evil-speaking: Speak not evil one of another, brethren, Jam 4:11. The Greek word, katalaleite, signifies speaking any thing that may hurt or injure another; we must not speak evil things of others, though they be true, unless we be called to it, and there be some necessary occasion for the; much less must we report evil things when they are false, or, for aught we know, may be so. Our lips must be guided by the law of kindness, as well as truth and justice. This, which Solomon makes a necessary part of the character of his virtuous woman, that she openeth her mouth with wisdom, and in her tongue is the law of kindness (Pro 31:26), must needs be a part of the character of every true Christian. Speak not evil one of another, 1. Because you are brethren. The compellation, as used by the apostle here, carries an argument along with it. Since Christians are brethren, they should not defile nor defame one another. It is required of us that we be tender of the good name of our brethren; where we cannot speak well, we had better say nothing than speak evil; we must not take pleasure in making known the faults of others, divulging things that are secret, merely to expose them, nor in making more of their known faults than really they deserve, and, least of all, in making false stories, and spreading things concerning them of which they are altogether innocent. What is this but to raise the hatred and encourage the persecutions of the world, against those who are engaged in the same interests with ourselves, and therefore with whom we ourselves must stand or fall? "Consider, you are brethren." 2. Because this is to judge the law: He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law. The law of Moses says, Thou shalt not go up and down as a tale-bearer among thy people, Lev 19:16. The law of Christ is, Judge not, that you be not judged, Mat 7:1. The sum and substance of both is that men should love one another. A detracting tongue therefore condemns the law of God, and the commandment of Christ, when it is defaming its neighbour. To break God's commandments is in effect to speak evil of them, and to judge them, as if they were too strict, and laid too great a restraint upon us. The Christians to whom James wrote were apt to speak very hard things of one another, because of their differences about indifferent things (such as the observance of meats and days, as appears from Rom. 14): "Now," says the apostle, "he who censures and condemns his brother for not agreeing with him in those things which the law of God has left indifferent thereby censures and condemns the law, as if it had done ill in leaving them indifferent. He who quarrels with his brother, and condemns him for the sake of any thing not determined in the word of God, does thereby reflect on that word of God, as if it were not a perfect rule. Let us take heed of judging the law, for the law of the Lord is perfect; if men break the law, leave that to judge them; if they do not break it, let us not judge them." This is a heinous evil, because it is to forget our place, that we ought to be doers of the law, and it is to set up ourselves above it, as if we were to be judges of it. He who is guilty of the sin here cautioned against is not a doer of the law, but a judge; he assumes an office and a place that do not belong to him, and he will be sure to suffer for his presumption in the end. Those who are most ready to set up for judges of the law generally fail most in their obedience to it. 3. Because God, the Lawgiver, has reserved the power of passing the final sentence on men wholly to himself: There is one Lawgiver, who is able to save, and to destroy: who art thou that judgest another? Jam 4:12. Princes and states are not excluded, by what is here said, from making laws; nor are subjects at all encouraged to disobey human laws; but God is still to be acknowledged as the supreme Lawgiver, who only can give law to the conscience, and who alone is to be absolutely obeyed. His right to enact laws is incontestable, because he has such a power to enforce them. He is able to save, and to destroy, so as no other can. He has power fully to reward the observance of his laws, and to punish all disobedience; he can save the soul, and make it happy for ever, or he can, after he has killed, cast into hell; and therefore should be feared and obeyed as the great Lawgiver, and all judgment should be committed to him. Since there is one Lawgiver, we may infer that it is not for any man or company of men in the world to pretend to give laws immediately to bind conscience; for that is God's prerogative, which must not be invaded. As the apostle had before warned against being many masters, so here he cautions against being many judges. Let us not prescribe to our brethren, let us not censure and condemn them; it is sufficient that we have the law of God, which is a rule to us all; and therefore we should not set up other rules. Let us not presume to set up our own particular notions and opinions as a rule to all about us; for there is one Lawgiver.
II. We are cautioned against a presumptuous confidence of the continuance of our lives, and against forming projects thereupon with assurance of success, Jam 4:13, Jam 4:14. The apostle, having reproved those who were judges and condemners of the law, now reproves such as were disregardful of Providence: Go to now, and old way of speaking, designed to engage attention; the Greek word may be rendered, Behold now, or "See, and consider, you that say, Today or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain. Reflect a little on this way of thinking and talking; call yourselves to account for it." Serious reflection on our words and ways would show us many evils that we are apt, through inadvertency, to run into and continue in. There were some who said of old, as too many say still, We will go to such a city, and do this or that, for such a term of time, while all serious regards to the disposals of Providence were neglected. Observe here, 1. How apt worldly and projecting men are to leave God out of their schemes. Where any are set upon earthly things, these have a strange power of engrossing the thoughts of the heart. WE should therefore have a care of growing intent or eager in our pursuits after any thing here below. 2. How much of worldly happiness lies in the promises men make to themselves beforehand. Their heads are full of fine visions, as to what they shall do, and be, and enjoy, in some future time, when they can neither be sure of time nor of any of the advantages they promise themselves; therefore observe, 3. How vain a thing it is to look for any thing good in futurity, without the concurrence of Providence. We will go to such a city (say they), perhaps to Antioch, or Damascus, or Alexandria, which were then the great places for traffic; but how could they be sure, when they set out, that they should reach any of these cities? Something might possibly stop their way, or call them elsewhere, or cut the thread of life. Many who have set out on a journey have gone to their long home, and never reached their journey's end. But, suppose they should reach the city they designed, how did they know they should continue there? Something might happen to send them back, or to call them thence, and to shorten their stay. Or suppose they should stay the full time they proposed, yet they could not be certain that they should buy and sell there; perhaps they might lie sick there, or they might not meet with those to trade with them that they expected. Yea, suppose they should go to that city, and continue there a year, and should buy and sell, yet they might not get gain; getting of gain in this world is at best but an uncertain thing, and they might probably make more losing bargains than gainful ones. And then, as to all these particulars, the frailty, shortness, and uncertainty of life, ought to check the vanity and presumptuous confidence of such projectors for futurity: What is your life? It is even a vapour that appeareth for a little time, and then vanisheth away, Jam 4:14. God that wisely left us in the dark concerning future events, and even concerning the duration of life itself. We know not what shall be on the morrow; we may know what we intend to do and to be, but a thousand things may happen to prevent us. We are not sure of life itself, since it is but as a vapour, something in appearance, but nothing solid nor certain, easily scattered and gone. We can fix the hour and minute of the sun's rising and setting tomorrow, but we cannot fix the certain time of a vapour's being scattered; such is our life: it appears but for a little time, and then vanisheth away; it vanisheth as to this world, but there is a life that will continue in the other world; and, since this life is so uncertain, it concerns us all to prepare and lay up in store for that to come.
III. We are taught to keep up a constant sense of our dependence on the will of God for life, and all the actions and enjoyments of it: You ought to say, If the Lord will, we shall live, and do this, or that, Jam 4:15. The apostle, having reproved them for what was amiss, now directs them how to be and do better: "You ought to say it in your hearts at all times, and with your tongues upon proper occasions, especially in your constant prayers and devotions, that if the Lord will give leave, and if he will own and bless you, you have such and such designs to accomplish." This must be said, not in a slight, formal, and customary way, but so as to think what we say, and so as to be reverent and serious in what we say. It is good to express ourselves thus when we have to do with others, but it is indispensably requisite that we should say this to ourselves in all that we go about. Sun Theō - with the leave and blessing of God, was used by the Greeks in the beginning of every undertaking. 1. If the Lord will, we shall live. We must remember that our times are not in our own hands, but at the disposal of God; we live as long as God appoints, and in the circumstances God appoints, and therefore must be submissive to him, even as to life itself; and then, 2. If the Lord will, we shall do this or that. All our actions and designs are under the control of Heaven. Our heads may be filled with cares and contrivances. This and the other thing we may propose to do for ourselves, or our families, or our friends; but Providence sometimes breaks all our measures, and throws our schemes into confusion. Therefore both our counsels for action and our conduct in action should be entirely referred to God; all we design and all we do should be with a submissive dependence on God.
IV. We are directed to avoid vain boasting, and to look upon it not only as a weak, but a very evil thing. You rejoice in your boastings; all such rejoicing is evil, Jam 4:16. They promised themselves life and prosperity, and great things in the world, without any just regard to God; and then they boasted of these things. Such is the joy of worldly people, to boast of all their successes, yea, often to boast of their very projects before they know what success they shall have. How common is it for men to boast of things which they have no other title to than what arises from their own vanity and presumption! Such rejoicing (says the apostle) is evil; it is foolish and it is hurtful. For men to boast of worldly things, and of their aspiring projects, when they should be attending to the humbling duties before laid down (in Jam 4:8-10), is a very evil thing. It is a great sin in God's account, it will bring great disappointment upon themselves, and it will prove their destruction in the end. If we rejoice in God that our times are in his hand, that all events are at his disposal, and that he is our God in covenant, this rejoicing is good; the wisdom, power, and providence of God, are then concerned to make all things work together for our good: but, if we rejoice in our own vain confidences and presumptuous boasts, this is evil; it is an evil carefully to be avoided by all wise and good men.
V. We are taught, in the whole of our conduct, to act up to our own convictions, and, whether we have to do with God or men, to see that we never go contrary to our own knowledge (Jam 4:17): To him that knoweth to do good, and doeth it not, to him it is sin; it is aggravated sin; it is sinning with a witness; and it is to have the worst witness against his own conscience. Observe, 1. This stands immediately connected with the plain lesson of saying, If the Lord will, we shall do this or that; they might be ready to say, "This is a very obvious thing; who knows not that we all depend upon almighty God for life, and breath, and all things?" Remember then, if you do know this, whenever you act unsuitably to such a dependence, that to him that knows to do good, and does it not, to him it is sin, the greater sin. 2. Omissions are sins which will come into judgment, as well as commissions. He that does not the good he knows should be done, as well as he who does the evil he knows should not be done, will be condemned. Let us therefore take care that conscience be rightly informed, and then that it be faithfully and constantly obeyed; for, if our own hearts condemn us not, then have we confidence towards God; but if we say, We see, and do not act suitably to our sight, then our sin remaineth, Joh 9:41.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–17. Public domain.
Copy as
Hilary of ArlesAD 449
INTRODUCTORY TRACTATE ON THE LETTER OF JAMES
The law of the Bible was given through many agents, like Moses and Elijah and John the Baptist, but ultimately it is still only one law, and there is only one lawgiver.
BedeAD 735
Commentary on the Catholic Epistles
But who are you to judge your neighbor? He condemns the recklessness of the one who delights in judging his neighbor without taking care to consider the state of his own frailty and the uncertainties of his temporal life. And because sometimes, through the change of the right hand of the Most High, those who judged their neighbor are subjected to the power of the one they judged, sometimes they are suddenly taken from the world while still living, he subsequently also condemns the recklessness of those who, having no certainty of their own life, stretch their minds into the future, thinking of the profits of many years to come. For it follows:
OecumeniusAD 990
Commentary on James
Do not speak ill of one another my brethren. He that speaks ill of his brother, or he that judges his brother, speaks ill of the Law, and judges the Law. But if you judge the Law, you are not a doer of the Law, but a judge. For there is one law-maker, and judge that can destroy and deliver. But you, who are you that judges another?
"Do not speak ill of one another." New pride and arrogance arise from contempt and speaks ill against the meek, which drives those who use it to complete contempt for these things. Therefore, withdrawing them from this, James wishes to make them modest through what is submitted here, saying:
"He speaks ill of the Law and judges the Law." This is to condemn, to despise. For he who condemns does so out of contempt. But which law? First indeed that which commands: "Do not judge, so that you may not be judged." (Matt. 7:1) Therefore, what is in the Psalms: "I was secretly pursuing this one who was detracting from his neighbor." (Ps. 101:5) And because this is done out of contempt, he adds: If you judge the law, whether you condemn it, you are not a keeper of the law. For who indeed despises anyone, how will he bear to live from now under his authority? Therefore, he says, do not despise, and have as if a contrary legislator. For it is not permitted to you, since there is only one lawmaker, God, who can save and destroy the transgressors of His law. For it is the role of the law and the lawmaker to make their transgressors subject to punishment; it is not yours, who can do nothing else but joke about these matters. Moreover, you fall upon yourself and are contrary to yourself, bringing a judgment against yourself. For when you do the same things as the one you speak ill of, in the very act of condemning him, you condemn yourself long before.
"Who are you that judges another?" By despising: that is, when you are such, how do you dare to judge or condemn him who is similarly affected?
Theophylact of OhridAD 1107
COMMENTARY ON JAMES
Who would endure having to live under a law which he despises? Therefore do not be a despiser of the law, says James, and do not look for some other legislator, who will prescribe the opposite. For there is only one lawgiver, God, who can both condemn and deliver sinners.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying James 4:12 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
James 4:12 delivers a profound theological statement on divine sovereignty and a sharp pastoral rebuke against human presumption. It unequivocally declares that God alone possesses the singular authority as the ultimate Lawgiver, holding exclusive power over life and death, salvation and destruction. This foundational truth serves as the basis for a direct challenge to believers who engage in judgmental attitudes toward others, reminding them that such behavior usurps a prerogative belonging solely to God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
James 4:12 employs several potent literary devices to convey its message. The most prominent is Rhetorical Question, "who art thou that judgest another?" This question is not meant to elicit an answer but to provoke self-reflection and shame, powerfully asserting that no human possesses the authority to judge another. It forces the reader to confront their own presumption. The verse also utilizes Antithesis in the phrase "to save and to destroy," highlighting the absolute and comprehensive nature of God's power over human destiny, contrasting it with the limited and inappropriate power humans attempt to wield in judgment. Furthermore, the declaration "There is one lawgiver" uses Emphasis through the numeral "one" to underscore the singular and exclusive nature of God's authority, creating a stark contrast with the plurality of human judges James is condemning.
THEOLOGICAL AND THEMATIC CONNECTIONS
James 4:12 is a foundational text for understanding God's absolute sovereignty and the proper posture of humility for believers. It asserts that God's authority as Lawgiver is not merely legislative but also judicial, encompassing the ultimate power over life and death, salvation and condemnation. This truth dismantles any human claim to ultimate moral authority or the right to pass final judgment on others. To judge a brother or sister is to effectively usurp God's throne, placing oneself above the very law of God and presuming a power that belongs to Him alone. It calls believers to trust God's perfect justice and to focus on their own obedience and humility, rather than on the perceived failings of others.
REFLECTION AND APPLICATION
James 4:12 serves as a powerful and enduring call to humility and a reorientation of our focus from the faults of others to our own walk with God. In a world increasingly prone to judgment, criticism, and self-righteousness, this verse reminds us that our role is not to condemn, but to love, encourage, and bear one another's burdens. When we find ourselves quick to point out the shortcomings of others, we must pause and remember that we are not the ultimate arbiters of truth or destiny. Only God sees the heart, knows all circumstances, and possesses the perfect wisdom and justice to judge righteously. This truth should free us from the burden of being "spiritual police" and empower us to extend grace, knowing that the final verdict rests with the One who is both able to save and to destroy. Our primary calling is to obey the Lawgiver, not to become one.
Questions for Reflection
FAQ
What does James mean by "judgest another"? Is all judgment forbidden?
Answer: James 4:12, particularly in context with James 4:11, refers to a condemning, slandering, and ultimately usurping form of judgment. It's not a blanket prohibition against all discernment or evaluation. Believers are called to exercise spiritual discernment (1 Corinthians 2:15) and to hold each other accountable within the church according to biblical standards (Matthew 18:15-17). However, the "judging" condemned here is that which assumes a divine prerogative: passing ultimate, damning verdicts on a person's character, motives, or eternal state, effectively putting oneself in God's place as the final judge and lawgiver. It's the self-righteous, critical spirit that tears down rather than builds up.
Why is it so important that "there is one lawgiver"?
Answer: The emphasis on "one lawgiver" is crucial because it establishes God's absolute and exclusive sovereignty. If there were multiple lawgivers, or if humans could assume that role, it would undermine God's unique authority and create moral chaos. This truth ensures that there is a single, unchanging standard of righteousness, and that ultimate justice and mercy reside solely with the Creator. It prevents human beings from imposing their own subjective standards or condemning others based on personal biases, reminding us that all are accountable to the same divine Lawgiver. This concept is foundational to understanding God's character and our place in His creation.
CHRIST-CENTERED FULFILLMENT
James 4:12 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the verse declares God as the "one lawgiver, who is able to save and to destroy," the New Testament reveals that this divine authority has been fully entrusted to the Son. Jesus himself proclaimed, "For as the Father has life in himself, so he has granted the Son also to have life in himself. And he has given him authority to execute judgment because he is the Son of Man" (John 5:26-27). Thus, the singular Lawgiver and Judge is none other than Christ. He is the one who, through His atoning death and resurrection, possesses the power "to save" all who believe in Him (Romans 10:9-10), and He is the one who will ultimately "destroy" (or condemn) those who reject Him at the final judgment (Matthew 25:31-46). Therefore, when James warns against judging another, he is implicitly calling us to recognize Christ's exclusive role as the ultimate Judge, whose perfect righteousness and mercy far surpass any human capacity. Our humility before others stems from our submission to the one true Lord, who alone holds the keys of death and Hades (Revelation 1:18).