Exegetical and Hermeneutical Commentary of James 4:12
There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. There is one lawgiver] , 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.
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There is one lawgiver; one absolute, supreme, universal and spiritual Lawgiver, and who can simply and directly bind mens 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 Gods right, who took upon them a legislative power in prescribing to other mens 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 mens souls, nor so much as their lives, without Gods concurrence.
Who art thou; what a sorry creature, a man, a worm, that thou shouldst lift up thyself into Gods 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. There is one lawgiverThebest 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, Godalone is Lawgiver and therefore Judge, since it is He alone who canexecute His judgments; our inability in this respect shows ourpresumption in trying to act as judges, as though we were God.
who art thou, &c.Theorder in the Greek is emphatic, “But (inserted in oldestmanuscripts) thou, who art thou that judgest another?” Howrashly arrogant in judging thy fellows, and wresting from God theoffice which belongs to Him over thee and THEMalike!
anotherThe oldestauthorities read, “thy neighbor.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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:
who art thou that judgest another? another man’s servant, as in
Ro 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.
Fuente: John Gill’s Exposition of the Entire Bible
One only (). No “only” in the Greek, but here excludes all others but God.
The lawgiver ( ). Old compound (from , ), only here in N.T. In Ps 9:20. Cf. in Heb 7:11; Heb 8:6.
To save (, first aorist active infinitive of )
and to destroy ( , first aorist active infinitive of to destroy). Cf. the picture of God’s power in Mt 10:28, a common idea in the O.T. (Deut 32:39; 1Sam 2:16; 2Kgs 5:7).
But who art thou? ( ;). Proleptic and emphatic position of (thou) in this rhetorical question as in Rom 9:20; Rom 14:4.
Thy neighbour ( ). “The neighbour” as in Jas 2:8.
Fuente: Robertson’s Word Pictures in the New Testament
There is one lawgiver [ ] . The A. V. fails to note the emphatic position of one. Better, Rev., one only is the lawgiver. Nomoqethv, lawgiver, only here in New Testament.
But who art thou? [ ] . According to the Greek order : but thou, who art tho?
Fuente: Vincent’s Word Studies in the New Testament
1) There is one law-setter and law-giver who is to judge, God. Only He has that power – the very inherent right to save and to destroy, Mat 10:28; Deu 32:39.
2) Rhetorically James asks, “Who are you – aren’t you a pretty bird to judge another”? Rom 9:20; Rom 14:4.
3) Derogatory, castigating remarks against another, which one would not himself like to have, under similar circumstances, is the type of evil judging condemned. There is one true God who is Judge. Avoid the carping critic, fault-finder, castigator, a shyster judge and a sham in his castigation. Beware of the person who always has the answer before he hears the question or offers a solution before he knows what the problem is. Read Pro 18:13.
Fuente: Garner-Howes Baptist Commentary
12 There is one lawgiver (134) 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.
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?” (Rom 14:4.)
(134) Griesbach adds καὶ κριτη ́ ς, “and judge,” a reading favored by many MSS. and the versions; and doubtless it makes the passage more complete, especially as what follows belongs to the judge rather than to the lawgiver, that is, to save or to destroy.
Fuente: Calvin’s Complete Commentary
(12) There is one lawgiver . . . .Better thus: One is the Law-giver and Judge, Who is able to save and to destroy: but thouwho 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 sovereignwhether 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
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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Who art thou A usurper of the right of the supreme One.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘One only is the lawgiver and judge, even he who is able to save and to destroy.’
For in the end they need to recognise that they have no right to set themselves up as judges because that is the prerogative of God alone. He alone is the One who both gives out and determines the Law and is finally responsible to judge those who break it. For He alone is the One Who is able to save and to destroy (compare Luk 12:4-5). Note here the intimation that the lawgiver and judge can be a Saviour as well as a Destroyer. God’s Law, having required the ultimate in justice, ever from the beginning leaves room for mercy through forgiveness and the shedding of the blood of a substitute.
Note On Human Judgment.
James was not, of course, talking about whether magistrates were needed. He was not talking about criminality but about the affairs of day-to-day life. The Scriptures themselves emphasise the need for magistrates, and emphasise that they must be impartial, independent and concerned to pass judgment as in the sight of God (Deu 1:16-18; Deu 16:18-20; etc. Rom 13:1-5). But the last point is to be taken note of, for nothing brought down God’s wrath more than unjust judges (Isa 1:23; Isa 3:14-15; Jer 5:28; Amo 2:3; etc).
End of note.
Fuente: Commentary Series on the Bible by Peter Pett
‘But who are you who judge your neighbour?’
Now James finally faces them (and us) up with the truth about themselves. They are not important enough or sophisticated enough to behave like God and judge their neighbour. Indeed they are so frail that with all their big ideas they do not even know whether they will last another day (Jas 4:13). What they should therefore do is recognise that all are in the same situation together, and should do what the Law says, and that is that they should love their neighbours as they love themselves (compare Jas 2:8, where it is also linked with judgment), and therefore seek to do them good (Jas 4:17). That is far more in accord with what they are than the idea that they have a right to pass judgment.
Fuente: Commentary Series on the Bible by Peter Pett
Christians Need To Face Up To The Frailty Of Their Lives ( Jas 4:12-17 ).
The contrast between man in his inability to act as judge in contrast with the great Judge Himself, now leads up to the question of the frailty of life and the need to recognise that our lives are at God’s disposal. For men should recognise, especially those who are running round with the aim of building up wealth, that not only must they not judge each other, but that they are unable even to judge how long they will be here on the earth carrying on with their normal occupations. Rather then they should look to themselves and recognise that, being aware of the need to do good, if they fail to do so it is sin (which will, of course, be brought into judgment).
Analysis.
a
b Come now, you who say, “Today or tomorrow we will go into this city, and spend a year there, and trade, and make gains for ourselves” (Jas 4:13).
c Whereas you do not know what will be on the morrow (Jas 4:14 a).
d What is your life? For you are a vapour, which appears for a little time, and then vanishes away (Jas 4:14 b).
c Because you ought to say, “If the Lord wills, we will both live, and do this or that” (Jas 4:15).
b But now you glory in your arrogant words. All such glorying is evil (Jas 4:16).
a To him therefore who knows to do good, and does not do it, to him it is sin (Jas 4:17).
Note that in ‘a’ they are asked who they think they are to be able to judge their neighbour, and in the parallel they are reminded that rather they should judge themselves. In ‘b’ they airily declare what they are going to do, and in the parallel they are condemned for their arrogant words. In ‘c’ they do not know what will happen on the morrow, and in the parallel they are to recognise this and say ‘if the lord wills we will do this or that’. Centrally in ‘d’ they are to recognise that their live is a vapour which is brief and then vanishes away.
Fuente: Commentary Series on the Bible by Peter Pett
Jam 4:12. There is one Lawgiver, Dr. Bentley would close the last verse with the words, Thou art not a doer of the law, and begin the present, But there is one Judgethe Lawgiver. Christ is here called the Lawgiver, most probably in opposition to those who were so fond of the law given by Moses, and so severe in censuring those who did not observe that law. Neither the bishop of Rome, nor any single man or synod, have any power to make religious laws which shall be binding upon the consciences of Christians; to assure such of salvation as shall observe them, or to sentence such as will not observe them to everlasting perdition. There is only one Lawgiver and Judge; that is, Christ; who is himself invested with all sufficient power, and who has not delegated that power to any weak, passionate, or fallible man. His laws are in the New Testament; and whoever adds to them, or takes from them, does so far detract from the only Lawgiver in the Christian church. Dr. Heylin renders this verse, There is but one Legislator who hath power to absolve or condemn. Who are you, that usurp his office by judging your neighbour?
Fuente: Commentary on the Holy Bible by Thomas Coke
Jas 4:12 . One is the lawgiver and judge , (namely) He who can rescue (save) and destroy. The chief accent lies on , in opposition to men who presume to be judges.
] The idea is here introduced, because the judging belongs only to Him who has given the law, and is adduced against those who by judging their neighbour act as lawgivers, whereas their duty is to obey the given law. The explanation of Morus is false: legislator et judex est una eademque persona; and Theile infers from this something entirely foreign: unus est legislator idem utriusque legis auctor: et severioris mosaicae et liberalioris christianae isque etiam judex et legitimus et idoneus, idque et utriusque legis et eorum qui alterutram sequuntur; of all which there is here no mention.
] serves for a more precise statement of the subject (so also Brckner, Lange, Bouman); it mentions who this One is, and in such a manner that it is also announced why He and He only can be . Schneckenburger correctly observes: articulus appositionis signum, ad subjectum pertinentis grammatice; but incorrectly adds: ita autem ut, quoad sensum, melius in propriam resolvatur sententiam. Not only grammatically, but also according to the sense, , etc., is to be most closely united to ; therefore also Luther’s translation: “there is one Lawgiver who is able to save and to condemn,” is incorrect. [205]
] is not, with Schneckenburger, to be resolved into , but is to be retained in its literal meaning. Bengel correctly remarks: nostrum non est judicare; praesertim cum exequi non possimus.
On , see chap. Jas 2:14 ; on , particularly Mat 10:28 .
] expresses the insignificance of man, in contrast to . . . (Schneckenburger), thus: “Thou who hast no power to save and to destroy;” comp. Mat 10:28 .
The same question in Rom 14:4 ; Rom 9:20 . [206]
] Schneckenburger: “ thou appos. ad pron. ; qui articuli hanc vim nescierunt, loco participii posuerunt .”
] without the personal pronoun, as in Mar 12:33 ; Rom 13:10 ; Rom 15:2 . The Rec. perhaps arose from Rom 2:1 .
[205] Most expositors in the interpretation of this passage have failed in precision, being satisfied with giving only its general meaning. They appear for the most part to regard . . . as an attribute of (the Rec. omits ); thus de Wette translates it: “One is the lawgiver and judge, who is able to save and to destroy.” Wiesinger gives here only a paraphrase which is wanting in definiteness: “Judging us and our brethren belongs to Him alone (namely, to Him who as lawgiver is not under, but above the law), and He proves His exclusive right by His power to save and to destroy, with which He confirms His judicial sentence.”
[206] Yet is the here to be understood in definite antithesis to another, namely to God, on which account also is added. It has therefore a more independent meaning than in the passages adduced from the Epistle to the Romans. In this there is reason for the editors Lachmann, Tischendorf, and Buttmann here placing a comma after , but not in those other passages.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12 .] One (God) is the lawgiver and judge (unites these two offices in His own person: the latter of them depending on the former), He who is able to save and destroy (this second clause, . . . ., is an epexegesis of , and belongs closely to the subject, not to the predicative part of the sentence, as De Wette gives it, Einer ist der Gesessgeber und Richter, der da vermag zu retten und zu verderben . , because He alone has the power to carry out His judgment when pronounced: “Nostrum non est judicare, prsertim cum exequi non possimus,” Bengel. On , see on ch. Jam 1:21 and Jas 2:14 , as relating to ultimate salvation: and on . , ref. Matt., to which this is the key text, fixing the reference there to God, and not to God’s Enemy): but thou, who art thou (thou, feeble man, who hast no such power, and who art not the lawgiver) that judgest thy neighbour (see ref. Rom., the influence of which on our readings here it is, as usual in such cases, very difficult to estimate)?
Fuente: Henry Alford’s Greek Testament
Jas 4:12 . ; the words are intended to show the arrogant impertinence of those who were judging their neighbours on a misinterpretation of the Law. The word does not occur elsewhere in the N.T., though and do; cf. Psa 27:11 . : Cf. Mat 10:28 , , and Luk 6:9 . : we find very similar words in Rom 14:4 , ; In Pirqe Aboth , i. 7, we read, “Judge every man in the scale of merit,” i.e. , Give every man the benefit of the doubt (Taylor); cf. Shabbath , 127 b , “He who thus judges others will thus himself be judged”.
Fuente: The Expositors Greek Testament by Robertson
Lawgiver. Greek. nomothetes. Only here. Compare Rom 9:4. Heb 7:11.
destroy. Compare Jam 1:11 (perish).
another = the other. App-124. The texts read “neighbour”, as in Jam 2:8.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] One (God) is the lawgiver and judge (unites these two offices in His own person: the latter of them depending on the former), He who is able to save and destroy (this second clause, . …, is an epexegesis of , and belongs closely to the subject, not to the predicative part of the sentence, as De Wette gives it, Einer ist der Gesessgeber und Richter, der da vermag zu retten und zu verderben. , because He alone has the power to carry out His judgment when pronounced: Nostrum non est judicare, prsertim cum exequi non possimus, Bengel. On , see on ch. Jam 1:21 and Jam 2:14, as relating to ultimate salvation: and on . , ref. Matt., to which this is the key text, fixing the reference there to God, and not to Gods Enemy): but thou, who art thou (thou, feeble man, who hast no such power, and who art not the lawgiver) that judgest thy neighbour (see ref. Rom., the influence of which on our readings here it is, as usual in such cases, very difficult to estimate)?
Fuente: The Greek Testament
Jam 4:12. ) There is one, namely, the Lawgiver, God, who is able, etc. The Alex. and Lat. add , and many and weighty authorities confirm this reading; but I formerly preferred the received reading to this fuller one.[53] Baumgarten often asserts, that I am not consistent with myself. But it is commendable to change ones opinion for the better; though at the same time he has never proved that I am at variance with myself. Consult App. Crit. Ed. ii. on this passage.- , who is able) It is not ours to judge, especially when we are not able to carry into execution.-) Psa 62:1 : , for from Him is my salvation: and the same psalm, Jam 4:3; Jam 4:7-8. The Lat. [perdere et liberare], inverts the order of the words, as the Scripture often does: to kill and to make alive, to wound and to heal, to cause sadness and to comfort. See App. Crit. Ed. ii.- ) The Greeks alone, and but few of these, read :[54] and these Baumgarten would not endeavour to extend into a great number, did he not place too great confidence in the critics who revise the manuscripts according to the text of Erasmus. Comp. again App. Crit. Ed. ii. In criticism, this rule has great weight: That which is wanting cannot be numbered, Ecc 1:15.-, who) A feeble person.- ) Many read ,[55] and thus the Syr[56] plainly reads: comp. ch. Jam 2:8. The Greek word is usually translated by another word, which means a companion, not a neighbour.
[53] AB Vulg. add . Rec. Text, without any very old authority, omits these words.-E.
[54] AB Vulg. support . Rec. Text omits it, without any very old authority save that of Theb. Version.-E.
[55] AB Vulg. read . Rec. Text, without very old authority, . The margin of both Ed. as well as the Germ. Vers, of Beng. prefer .-E. B.-E.
[56] yr. the Peschito Syriac Version: second cent.: publ. and corrected by Cureton, from MS. of fifth cent.
Fuente: Gnomon of the New Testament
Jas 4:12
JUDGMENT BELONGS TO ANOTHER
Jas 4:12
12 One only is the lawgiver and judge,— There i;; but one lawgiver and judge; this is Christ Jesus our Lord; hence, no other is empowered with the authority oi 11uzl.-ing laws for his people or of passing judgment on the validity of the laws he has made. It is a remarkable fact that God has always looked with greater severity upon those who presume to make laws for him than upon those who break the laws which he made. The latter may result from weakness, ignorance and down-right stupidity; the former is officious presumption of the most highhanded nature. From the beginning, it has been characteristic of brethren to legislate where God has not; and this hurtful and harmful tendency has been the occasion of much division and heartache in the church of Christ. (Col 2:20-22; Act 20:29; 1Ti 4:1 ff; 2 Timothy 4 :lff; 1Jn 4:1.) Every effort on the part of men to enact legislation apart from, and independent of, the law of Christ, such as that done in councils, conferences, synods, and the like, and to urge such legislation upon the people of God, is sinful in nature and an act of rebellion against God. Nor must edicts be adopted by councils and synods, or incorporated into creeds, confessions of faith, church manuals, etc, to be equally reprehensible. A creed. because it is unwritten, and though it is promulgated by bretthrcn, is no less obnoxious. Instances of such legislation may be seen in the unwritten laws some have made in our own day forbidding systematic Bible study in classes, the use of individual containers for the fruit of the vine on the Lord’s table, and the care of destitute and fatherless children in homes supported from the church treasury. It is basic to Christianity itself that no rule of faith and practice, save the New Testament, may be urged upon Christians; and all efforts the design of which is to bind upon the conscience of others matters which the Lord has not enjoined are to be regarded as an unwarranted invasion of the will and work of Christ himself.
This means that there is but one who has the right to serve in this capacity as lawgiver and judge-and this is, as we have seen, Christ the Lord. (Mat 28:18-20 : Act 17:31.) He has all authority in heaven and earth in his hands (Mar 16:15-16), and is thus equipped to perform the functions of lawgiver and judge. While reference in the text is doubtless to the promulgation of laws of a spiritual nature, and such as are designed to govern us in this realm, it may be observed that the principle is one applicable in all realms. Civil powers, legislative bodies, and earthly tribunals derive their rights only by, and in subjection to, the will of Christ. Jesus said to Pilate, “Thou wouldest have no power against me, except it were given thee from above; therefore he that delivered me unto thee hath greater sin.” (Joh 19:11.) No body of men, however powerful, lias the right to pass laws which interfere with the rights, privileges, and obligations of children of God. This principle may be violated in several ways: (1) By enacting laws which are in conflict with the law of God; (2) by attempting to nullify some of the laws of God; (3) by presuming to act for God in issuing rules, edicts and regulations of a religious nature for the people of God.
It is, of course, an unwarranted extension of the principle taught by James to apply it to the actions of legislators and legislative bodies concerned solely with the civil and legal affairs of the land. These, indeed, are ordained of God in the sphere of civil and moral activity and thus serve under him in this sphere. (Romans 13 :lff.) Under the ban of the sacred writer are such efforts as would nullify the law of God, on the ground that it is not good, and to erect human standards in its stead. Of course, any legislative body, seeking to invade the realm of God and which opposes, weakens the law of God, or attempts to nullify it, must be resisted by all children of God. “But Peter and the apostles answered and said, We must obey God rather than man” (Act 5:29.)
even he who is able to save and to destroy:—This is the one lawgiver and judge. There is no other empowered to save the soul or to cast it down to hell. Our Lord himsel said, “And be not afraid of them that kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell.” (ifatt. 10:28.) Since he alone is thus empowered, it is presumptuous for another or others to attempt to usurp his prerogative of making laws and of serving as judges in his realm. In his hands alone has God placed such powers; and he alone has the right to legislate in matters affecting the weal and woe of human beings. From this we learn that, (1) our Lord is able; vouchsafed to him is sufficient power to accomplish fully the will of God concerning him and us (Mat 28:18-20); (2) he is able to save (sozo), to deliver us from the guilt, the power, the pollution, and eventually, from the presence of sin, and to enable us to enjoy the bliss of heaven throughout eternity; (3) he is able to desfrO’J’ (appolumi, to render useless). The verb does not denote annihilation, as is sometimes argued by materialists; it is the Greek adjective for the condition of the- prodigal son in Luke 15, when he was said to be lost, i.e., completely alienated from his father and his father’s house. The word does not mean extinction or non-existence when affirmed of the wicked; the Scriptures plainly teach that such will exist in a conscious state, and be punished, throughout all eternity. (Mar 9:42-50 : Rev 20:10-15.)
but who art thou that judgest thy neighbor?— Withering scorn and great irony emanate from this statement. “Thou.” (su), is emphatic. “You, frail and ignorant individual that you are, how dare you to presume to become God and to pronounce judgment upon another?” The statement is reminiscent of Paul’s castigation of the Romans: ”Who art thou that judgest the servant of a not her? to his own lord he standeth or falleth …. But thou, why dost thou judge thy brother? or thou again, why dost thou set at nought thy brother? for ye shall all stand before the judgment seat of God. For it is written, As I live, saith the Lord, to me every knee shall bow, and every tongue shall confess to God. So then each one of us shall give account of himself to God. Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumbling-block in his brother’s way, or an occasion of falling.” (Rom 14:4; Rom 14:10-13.)
The rhetorical question, put in this form for emphasis, is designed to show (a) the absence of any right to engage in such judging; and (b) the inability of those who thus do, to do so properly. Being without either the right or the ability, the attempt is presumptuous. Thus, the final clause of the sentence is designed to show the absurdity of the effort on our part, and for the foregoing reasons. Admitting that there are matters which are not what they should be among brethren; granting that they should be examined, condemned and opposed by the proper authority, are we the ones best qualified to do it? Earlier, the writer had raised the question of the authority by which one presumes to judge another. He had emphasized that no such right exists. Here, this matter has been put aside, and the question of one’s personal qualifications raised. Is there such moral rectitude, such sobriety of conduct, such blamelessness of life on our part that we are the proper persons for such action? Let us ren1ember that in any matter involving the conduct of members of the church, it is the responsibility of the elders of the church to make investigation thereof, and from the facts uncovered to make a decision later to be made known to the church, and thence to be carried out by the church. (Rom 16:17; 1Th 3:6-13; 1Co 5:1-13.)
The judging forbidden is the running down of another (katalalei, to speak against, or down upon); those forbidden to do it are all disciples; the “neighbor” (ton plesion) is, literally, one near us, and then anybody, whether saint or sinner.
We are not from this to conclude that we are not at liberty to determine the tree from the fruit it produces, or that we sustain no obligation to exhort (Heb 3:12), admonish ( 1Th 5:14), and counsel (1Ti 6:3; 1Ti 6:17). Forbidden here, as also in the Sermon on the Mount (Mat 7:1 ff), are all censorious judgments exercised without sufficient information, by people who are without right to do so, and whose design is detraction, slander and defamation of character.
Fuente: Old and New Testaments Restoration Commentary
save
(See Scofield “Rom 1:16”).
Fuente: Scofield Reference Bible Notes
lawgiver: Isa 33:22
able: Mat 10:28, Luk 12:5, Heb 7:25
who: 1Sa 25:10, Job 38:2, Rom 2:1, Rom 9:20, Rom 14:4, Rom 14:13
Reciprocal: Num 21:18 – the lawgiver Deu 32:4 – all his Job 19:29 – that ye may Mat 7:1 – General Luk 6:37 – Judge Eph 3:20 – able
Fuente: The Treasury of Scripture Knowledge
Jas 4:12. There is one lawgiver who is the Lord, and no man should dare put himself up as a judge of His law. The author of the true law is able either to save or destroy (“To give over to eternal misery”–Thayer). Who art thou–why do you dare judge another or slander him?
Fuente: Combined Bible Commentary
Jas 4:12. There is one Lawgiver. Most manuscripts read, There is one Lawgiver and Judge: and this is more suitable to the context, as it is the province of a judge that is adverted to. These are not many, but one: one pre-eminently and exclusively. All human lawgivers and judges derive their authority from God, and are only to be obeyed when their commands are not opposed to His. God is the source of all authority, the fountain of justice.
who is able: who has both the authority to command and the power to execute
to save and to destroy. Who art thou: expressing the insignificance of man: thou, who art so ignorant and so erring, so sinful and so liable to fall; thou, who hast no power and no authority; thou, who art thyself guilty and as a sinner obnoxious to the judgment of God: how darest thou invade the office of this supreme and universal Lawgiver and Judge, and expose thyself to His condemnation?
that judgest another? Compare the words of Paul: Who art thou that judgest another mans servant? (Rom 14:4).
Fuente: A Popular Commentary on the New Testament
James was speaking of judging other people without divine authorization to do so. Obviously God has delegated the responsibility of judging some civil acts to human governments, some church conduct to elders, and the behavior of children to their parents. Likewise Christians who are walking by the Spirit who observe other Christians overtaken by some fault should seek to restore them, not ignore them (Gal 6:1).
Criticizing our equals is a common sport, but it is inappropriate for mere mortals. We all are responsible to God ultimately and must leave the judgment of His servants up to Him (Rom 14:1-13). We need to remember that we are on the same level with those we may wish to judge. We are brothers and neighbors (cf. Deu 32:39; 1Sa 2:6-7; 2Ki 5:7).