Compare Translations for James 4:12

James 4:12 ASV
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?
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James 4:12 BBE
There is only one judge and law-giver, even he who has the power of salvation and of destruction; but who are you to be your neighbour's judge?
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James 4:12 CEB
There is only one lawgiver and judge, and he is able to save and to destroy. But you who judge your neighbor, who are you?
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James 4:12 CJB
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?
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James 4:12 RHE
There is one lawgiver and judge, that is able to destroy and to deliver.
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James 4:12 ESV
There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbor?
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James 4:12 GW
There is only one teacher and judge. He is able to save or destroy you. So who are you to judge your neighbor?
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James 4:12 GNT
God is the only lawgiver and judge. He alone can save and destroy. Who do you think you are, to judge someone else?
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James 4:12 HNV
Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another?
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James 4:12 CSB
There is one lawgiver and judge who is able to save and to destroy. But who are you to judge your neighbor?
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James 4:12 KJV
There is one lawgiver, who is able to save and to destroy : who art thou that judgest another?
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James 4:12 LEB
There is one lawgiver and judge who is able to save and to destroy. But who are you to judge your neighbor?
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James 4:12 NAS
There is only one Lawgiver and Judge, the One who is able to save and to destroy ; but who are you who judge your neighbor ?
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James 4:12 NCV
God is the only Lawmaker and Judge. He is the only One who can save and destroy. So it is not right for you to judge your neighbor.
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James 4:12 NIRV
There is only one Lawgiver and Judge. He is the One who is able to save life or destroy it. But who are you to judge your neighbor?
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James 4:12 NIV
There is only one Lawgiver and Judge, the one who is able to save and destroy. But you--who are you to judge your neighbor?
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James 4:12 NKJV
There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?
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James 4:12 NLT
God alone, who made the law, can rightly judge among us. He alone has the power to save or to destroy. So what right do you have to condemn your neighbor?
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James 4:12 NRS
There is one lawgiver and judge who is able to save and to destroy. So who, then, are you to judge your neighbor?
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James 4:12 RSV
There is one lawgiver and judge, he who is able to save and to destroy. But who are you that you judge your neighbor?
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James 4:12 DBY
One is the lawgiver and judge, who is able to save and to destroy: but who art *thou* who judgest thy neighbour?
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James 4:12 MSG
God is in charge of deciding human destiny. Who do you think you are to meddle in the destiny of others?
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James 4:12 WBT
There is one lawgiver, who is able to save, and to destroy: who art thou that judgest another?
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James 4:12 TMB
There is one Lawgiver who is able to save and to destroy. Who art thou that judgest another?
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James 4:12 TNIV
There is only one Lawgiver and Judge, the one who is able to save and destroy. But you--who are you to judge your neighbor?
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James 4:12 TYN
Ther is one lawe gever which is able to save and to distroye. What art thou that iudgest another man?
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James 4:12 WNT
The only real Lawgiver and Judge is He who is able to save or to destroy. Who are you to sit in judgement on your fellow man?
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James 4:12 WEB
Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another?
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James 4:12 WYC
But one is maker of the law, and judge, that may destroy, and deliver [that may lose, and deliver]. And who art thou, that deemest thy neighbour?
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James 4:12 YLT
one is the lawgiver, who is able to save and to destroy; thou -- who art thou that dost judge the other?
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James 4 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 4

Here are cautions against corrupt affections, and love of this world, which is enmity to God. (1-10) Exhortations to undertake no affairs of life, without constant regard to the will and providence of God. (11-17)

Verses 1-10 Since all wars and fightings come from the corruptions of our own hearts, it is right to mortify those lusts that war in the members. Wordly and fleshly lusts are distempers, which will not allow content or satisfaction. Sinful desires and affections stop prayer, and the working of our desires toward God. And let us beware that we do not abuse or misuse the mercies received, by the disposition of the heart when prayers are granted When men ask of God prosperity, they often ask with wrong aims and intentions. If we thus seek the things of this world, it is just in God to deny them. Unbelieving and cold desires beg denials; and we may be sure that when prayers are rather the language of lusts than of graces, they will return empty. Here is a decided warning to avoid all criminal friendships with this world. Worldly-mindedness is enmity to God. An enemy may be reconciled, but "enmity" never can be reconciled. A man may have a large portion in things of this life, and yet be kept in the love of God; but he who sets his heart upon the world, who will conform to it rather than lose its friendship, is an enemy to God. So that any one who resolves at all events to be upon friendly terms with the world, must be the enemy of God. Did then the Jews, or the loose professors of Christianity, think the Scripture spake in vain against this worldly-mindedness? or does the Holy Spirit who dwells in all Christians, or the new nature which he creates, produce such fruit? Natural corruption shows itself by envying. The spirit of the world teaches us to lay up, or lay out for ourselves, according to our own fancies; God the Holy Spirit teaches us to be willing to do good to all about us, as we are able. The grace of God will correct and cure the spirit by nature in us; and where he gives grace, he gives another spirit than that of the world. The proud resist God: in their understanding they resist the truths of God; in their will they resist the laws of God; in their passions they resist the providence of God; therefore, no wonder that God resists the proud. How wretched the state of those who make God their enemy! God will give more grace to the humble, because they see their need of it, pray for it are thankful for it, and such shall have it. Submit to God, ver. ( 7 ) . Submit your understanding to the truth of God; submit your wills to the will of his precept, the will of his providence. Submit yourselves to God, for he is ready to do you good. If we yield to temptations, the devil will continually follow us; but if we put on the whole armour of God, and stand out against him, he will leave us. Let sinners then submit to God, and seek his grace and favour; resisting the devil. All sin must be wept over; here, in godly sorrow, or, hereafter, in eternal misery. And the Lord will not refuse to comfort one who really mourns for sin, or to exalt one who humbles himself before him.

Verses 11-17 Our lips must be governed by the law of kindness, as well as truth and justice. Christians are brethren. And to break God's commands, is to speak evil of them, and to judge them, as if they laid too great a restraint upon us. We have the law of God, which is a rule to all; let us not presume to set up our own notions and opinions as a rule to those about us, and let us be careful that we be not condemned of the Lord. "Go to now," is a call to any one to consider his conduct as being wrong. How apt worldly and contriving men are to leave God out of their plans! How vain it is to look for any thing good without God's blessing and guidance! The frailty, shortness, and uncertainty of life, ought to check the vanity and presumptuous confidence of all projects for futurity. We can fix the hour and minute of the sun's rising and setting to-morrow, but we cannot fix the certain time of a vapour being scattered. So short, unreal, and fading is human life, and all the prosperity or enjoyment that attends it; though bliss or woe for ever must be according to our conduct during this fleeting moment. We are always to depend on the will of God. Our times are not in our own hands, but at the disposal of God. Our heads may be filled with cares and contrivances for ourselves, or our families, or our friends; but Providence often throws our plans into confusion. All we design, and all we do, should be with submissive dependence on God. It is foolish, and it is hurtful, to boast of worldly things and aspiring projects; it will bring great disappointment, and will prove destruction in the end. Omissions are sins which will be brought 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. Oh that we were as careful not to omit prayer, and not to neglect to meditate and examine our consciences, as we are not to commit gross outward vices against light!

James 4 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 4

James 4:1-17 . AGAINST FIGHTINGS AND THEIR SOURCE; WORLDLY LUSTS; UNCHARITABLE JUDGMENTS, AND PRESUMPTUOUS RECKONING ON THE FUTURE.

1. whence--The cause of quarrels is often sought in external circumstances, whereas internal lusts are the true origin.
wars, &c.--contrasted with the "peace" of heavenly wisdom. "Fightings" are the active carrying on of "wars." The best authorities have a second "whence" before "fightings." Tumults marked the era before the destruction of Jerusalem when James wrote. He indirectly alludes to these. The members are the first seat of war; thence it passes to conflict between man and man, nation and nation.
come they not, &c.--an appeal to their consciences.
lusts--literally, "pleasures," that is, the lusts which prompt you to "desire" whence you seek self at the cost of your neighbor, and hence flow "fightings."
that war--"campaign, as an army of soldiers encamped within" [ALFORD] the soul; tumultuously war against the interests of your fellow men, while lusting to advance self. But while warring thus against others they (without his knowledge) war against the soul of the man himself, and against the Spirit; therefore they must be "mortified" by the Christian.

2. Ye lust--A different Greek word from that in James 4:1 . "Ye desire"; literally, "ye set your mind (or heart) on" an object.
have not--The lust of desire does not ensure the actual possession. Hence "ye kill" (not as Margin, without any old authority, "envy") to ensure possession. Not probably in the case of professing Christians of that day in a literal sense, but "kill and envy" (as the Greek for "desire to have" should be translated), that is, harass and oppress through envy [DRUSIUS]. Compare Zechariah 11:5 , "slay"; through envy, hate, and desire to get out of your way, and so are "murderers" in God's eyes [ESTIUS]. If literal murder [ALFORD] were meant, I do not think it would occur so early in the series; nor had Christians then as yet reached so open criminality. In the Spirit's application of the passage to all ages, literal killing is included, flowing from the desire to possess so David and Ahab. There is a climax: "Ye desire," the individual lust for an object; "ye kill and envy," the feeling and action of individuals against individuals; "ye fight and war," the action of many against many.
ye have not, because ye ask not--God promises to those who pray, not to those who fight. The petition of the lustful, murderous, and contentious is not recognized by God as prayer. If ye prayed, there would be no "wars and fightings." Thus this last clause is an answer to the question, James 4:1 , "Whence come wars and fightings?"

3. Some of them are supposed to say in objection, But we do "ask" (pray); compare James 4:2 . James replies, It is not enough to ask for good things, but we must ask with a good spirit and intention. "Ye ask amiss, that ye may consume it (your object of prayer) upon (literally, 'in') your lusts (literally, 'pleasures')"; not that ye may have the things you need for the service of God. Contrast James 1:5 with Matthew 6:31 Matthew 6:32 . If ye prayed aright, all your pro. per wants would be supplied; the improper cravings which produce "wars and fightings" would then cease. Even believers' prayers are often best answered when their desires are most opposed.

4. The oldest manuscripts omit "adulterers and," and read simply, "Ye adulteresses." God is the rightful husband; the men of the world are regarded collectively as one adulteress, and individually as adulteresses.
the world--in so far as the men of it and their motives and acts are aliens to God, for example, its selfish "lusts" ( James 4:3 ), and covetous and ambitious "wars and fightings" ( James 4:1 ).
enmity--not merely "inimical"; a state of enmity, and that enmity itself. Compare 1 John 2:15 , "love . . . the world . . . the love of the Father."
whosoever . . . will be--The Greek is emphatic, "shall be resolved to be." Whether he succeed or not, if his wish be to be the friend of the world, he renders himself, becomes (so the Greek for "is") by the very fact, "the enemy of God." Contrast "Abraham the friend of God."

5. in vain--No word of Scripture can be so. The quotation here, as in Ephesians 5:14 , seems to be not so much from a particular passage as one gathered by James under inspiration from the general tenor of such passages in both the Old and New Testaments, as Numbers 14:29 , Proverbs 21:20 , Galatians 5:17 .
spirit that dwelleth in us--Other manuscripts read, "that God hath made to dwell in us" (namely, at Pentecost). If so translated, "Does the (Holy) Spirit that God hath placed in us lust to (towards) envy" (namely, as ye do in your worldly "wars and fightings")? Certainly not; ye are therefore walking in the flesh, not in the Spirit, while ye thus lust towards, that is, with envy against one another. The friendship of the world tends to breed envy; the Spirit produces very different fruit. ALFORD attributes the epithet "with envy," in the unwarrantable sense of jealously, to the Holy Spirit: "The Spirit jealously desires us for His own." In English Version the sense is, "the (natural) spirit that hath its dwelling in us lusts with (literally, 'to,' or 'towards') envy." Ye lust, and because ye have not what ye lust after ( james 4:1 james 4:2 ), ye envy your neighbor who has, and so the spirit of envy leads you on to "fight." James also here refers to james 3:14 james 3:16 .

6. But--"Nay, rather."
he--God.
giveth more grace--ever increasing grace; the farther ye depart from "envy" [BENGEL].
he saith--The same God who causes His spirit to dwell in believers ( James 4:5 ), by the Spirit also speaks in Scripture. The quotation here is probably from Proverbs 3:34 ; as probably Proverbs 21:10 was generally referred to in James 4:5 . In Hebrew it is "scorneth the scorners," namely, those who think "Scripture speaketh in vain."
resisteth--literally, "setteth Himself in array against"; even as they, like Pharaoh, set themselves against Him. God repays sinners in their own coin. "Pride" is the mother of "envy" ( James 4:5 ); it is peculiarly satanic, for by it Satan fell.
the proud--The Greek means in derivation one who shows himself above his fellows, and so lifts himself against God.
the humble--the unenvious, uncovetous, and unambitious as to the world. Contrast James 4:4 .

7. Submit to . . . God--so ye shall be among "the humble," James 4:6 ; also 4:10 , 1 Peter 5:6 .
Resist . . . devil--Under his banner pride and envy are enlisted in the world; resist his temptations to these. Faith, humble prayers, and heavenly wisdom, are the weapons of resistance. The language is taken from warfare. "Submit" as a good soldier puts himself in complete subjection to his captain. "Resist," stand bravely against.
he will flee--Translate, "he shall flee." For it is a promise of God, not a mere assurance from man to man [ALFORD]. He shall flee worsted as he did from Christ.

8. Draw nigh to God--So "cleave unto Him," Deuteronomy 30:20 , namely, by prayerfully ( james 4:2 james 4:3 ) "resisting Satan," who would oppose our access to God.
he will draw nigh--propitious.
Cleanse . . . hands--the outward instruments of action. None but the clean-handed can ascend into the hill of the Lord (justified through Christ, who alone was perfectly so, and as such "ascended" thither).
purify . . . hearts--literally "make chaste" of your spiritual adultery ( James 4:4 , that is, worldliness) "your hearts": the inward source of all impurity.
double-minded--divided between God and the world. The "double-minded" is at fault in heart; the sinner in his hands likewise.

9. Be afflicted--literally, "Endure misery," that is, mourn over your wretchedness through sin. Repent with deep sorrow instead of your present laughter. A blessed mourning. Contrast Isaiah 22:12 Isaiah 22:13 , Luke 6:25 . James does not add here, as in James 5:1 , "howl," where he foretells the doom of the impenitent at the coming destruction of Jerusalem.
heaviness--literally, "falling of the countenance," casting down of the eyes.

10. in the sight of the Lord--as continually in the presence of Him who alone is worthy to be exalted: recognizing His presence in all your ways, the truest incentive to humility. The tree, to grow upwards, must strike its roots deep downwards; so man, to be exalted, must have his mind deep-rooted in humility. In 1 Peter 5:6 , it is, Humble yourselves under the mighty hand of God, namely, in His dealings of Providence: a distinct thought from that here.
lift you up--in part in this world, fully in the world to come.

11. Having mentioned sins of the tongue ( James 3:5-12 ), he shows here that evil-speaking flows from the same spirit of exalting self at the expense of one's neighbor as caused the "fightings" reprobated in this chapter ( James 4:1 ).
Speak not evil--literally, "Speak not against" one another.
brethren--implying the inconsistency of such depreciatory speaking of one another in brethren.
speaketh evil of the law--for the law in commanding, "Love thy neighbor as thyself" ( James 2:8 ), virtually condemns evil-speaking and judging [ESTIUS]. Those who superciliously condemn the acts and words of others which do not please themselves, thus aiming at the reputation of sanctity, put their own moroseness in the place of the law, and claim to themselves a power of censuring above the law of God, condemning what the law permits [CALVIN]. Such a.one acts as though the law could not perform its own office of judging, but he must fly upon the office [BENGEL]. This is the last mention of the law in the New Testament. ALFORD rightly takes the "law" to be the old moral law applied in its comprehensive spiritual fulness by Christ: "the law of liberty."
if thou judge the law, thou art not a doer . . . but a judge--Setting aside the Christian brotherhood as all alike called to be doers of the law, in subjection to it, such a one arrogates the office of a judge.

12. 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!
another--The oldest authorities read, "thy neighbor."

13. Go to now--"Come now"; said to excite attention.
ye that say--boasting of the morrow.
To-day or to-morrow--as if ye had the free choice of either day as a certainty. Others read, "To-day and to-morrow."
such a city--literally, "this the city" (namely, the one present to the mind of the speaker). This city here.
continue . . . a year--rather, "spend one year." Their language implies that when this one year is out, they purpose similarly settling plans for to come [BENGEL].
buy and sell--Their plans for the future are all worldly.

14. what--literally, "of what nature" is your life? that is, how evanescent it is.
It is even--Some oldest authorities read, "For ye are." BENGEL, with other old authorities, reads, "For it shall be," the future referring to the "morrow" ( James 4:13-15 ). The former expresses, "Ye yourselves are transitory"; so everything of yours, even your life, must partake of the same transitoriness. Received text has no old authority.
and then vanisheth away--"afterwards vanishing as it came"; literally, "afterwards (as it appeared), so vanishing" [ALFORD].

15. Literally, "instead of your saying," &c. This refers to "ye that say" ( James 4:13 ).
we shall live--The best manuscripts read, "We shall both live and do," &c. The boasters spoke as if life, action, and the particular kind of action were in their power, whereas all three depend entirely on the will of the Lord.

16. now--as it is.
rejoice in . . . boastings--"ye boast in arrogant presumptions," namely, vain confident fancies that the future is certain to you ( James 4:13 ).
rejoicing--boasting [BENGEL].

17. The general principle illustrated by the particular example just discussed is here stated: knowledge without practice is imputed to a man as great and presumptuous sin. James reverts to the principle with which he started. Nothing more injures the soul than wasted impressions. Feelings exhaust themselves and evaporate, if not embodied in practice. As we will not act except we feel, so if we will not act out our feelings, we shall soon cease to feel.