James 4:12

Jas 4:12. Ὁ νομοθέτης) There is one, namely, the Lawgiver, God, who is able, etc. The Alex. and Lat. add καὶ κριτὴς, 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 one’s 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.—ὁ δυνάμενος, who is able) It is not ours to judge, especially when we are not able to carry into execution.—σῶσαι) Psa 62:1: παρʼ αὐτοῦ γὰρ τὸ σωτήριόν μου, “for from Him is my salvation:” and the same psalm, Jas 4:3; Jas 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.—σὺ δὲ) The Greeks alone, and but few of these, read σὺ:[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.—τίς, who) A feeble person.—τὸν ἕτερον) Many read Ὁ ΚΡΊΝΩΝ ΤῸΝ ΠΛΗΣΊΟΝ,[55] and thus the Syr[56] plainly reads: comp. ch. Jas 2:8. The Greek word ἕτερος is usually translated by another word, which means a companion, not a neighbour.

[53] AB Vulg. add καὶ κριτής. Rec. Text, without any very old authority, omits these words.—E.

[54] AB Vulg. support δέ. Rec. Text omits it, without any very old authority save that of Theb. Version.—E.

[55] AB Vulg. read πλησίον. Rec. Text, without very old authority, ἕτερον. “The margin of both Ed. as well as the Germ. Vers, of Beng. prefer πλησίον.”—E. B.—E.

[56] yr. the Peschito Syriac Version: second cent.: publ. and corrected by Cureton, from MS. of fifth cent.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Jam_4:12. One is the lawgiver and judge, (namely) He who can rescue (save) and destroy. The chief accent lies on εἷς, in opposition to men who presume to be judges.

ὁ νομοθέτης καὶ κριτής] The idea νομοθέτης 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.

ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι] serves for a more precise statement of the subject εἷς (so also Brückner, 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 νομοθέτης καὶ κριτής. Schneckenburger correctly observes: ὁ δυνάμενος … articulus appositionis signum, ad subjectum εἷς pertinentis grammatice; but incorrectly adds: ita autem ut, quoad sensum, melius in propriam resolvatur sententiam. Not only grammatically, but also according to the sense, ὁ δυνάμενος, etc., is to be most closely united to εἷς; therefore also Luthers translation: there is one Lawgiver who is able to save and to condemn, is incorrect.[205]

ὁ δυνάμενος] is not, with Schneckenburger, to be resolved into ᾧ ἔξεστι, but is to be retained in its literal meaning. Bengel correctly remarks: nostrum non est judicare; praesertim cum exequi non possimus.

On σῶσαι, see chap. Jam_2:14; on ἀπολέσαι, particularly Mat_10:28.

σὺ δὲ τίς εἶ] expresses the insignificance of man, in contrast to ὁ δυνάμενος κ.τ.λ. (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]

Ὁ ΚΡΊΝΩΝ] Schneckenburger: thou appos. ad pron. σύ; qui articuli hanc vim nescierunt, loco participii posuerunt Ὃς ΚΡΙΝΕΙς.

ΤῸΝ ΠΛΗΣΊΟΝ] without the personal pronoun, as in Mar_12:33; Rom_13:10; Rom_15:2. The Rec. τὸν ἕτερον 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 ὁ δυνάμενος κ.τ.λ. as an attribute of ὁ νομοθέτης (the Rec. omits καὶ κριτής); 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 σύ here to be understood in definite antithesis to another, namely to God, on which account also δέ 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 εἶ, but not in those other passages.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Jas 4:12 . εἷς ἐστιν νομοθέτης καὶ κριτής ; the words are intended to show the arrogant impertinence of those who were judging their neighbours on a misinterpretation of the Law. The word νομοθέτης does not occur elsewhere in the N.T., though νομοθετέω and νομοθεσία do; cf. Psa 27:11 . ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι : Cf. Mat 10:28 , τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ , and Luk 6:9 . σὺ δὲ τίς εἶ ὁ κρίνων τὸν πλησίον : we find very similar words in Rom 14:4 , σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην ; 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”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

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.

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.

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.

(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—

“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.

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.

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 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.

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.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

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.

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.

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.

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.

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.

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.

12. καὶ κριτής with אABP and most versions: KL and others omit.

ὁ κρίνων with אABP: ὄς κρίνεις KL and the later MSS.

τὸν πλησίον on the same evidence, as against τὸν ἔτερον.

12. νομοθέτης. ἅπ. λεγ. in N.T., quite classical and used in a special sense at Athens. For the verb comp. Psa 27:11 νομοθέτησόν με, κύριε, ἐν τῇ ὁδῷ σου,.

ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι. See Mat 10:28 τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ.

σὺ δὲ τίς εἶ, κρίνων τὸν πλησίον; St James’ teaching here, as so frequently, is based on the Sermon on the Mount. See Mat 7:1 μὴ κρίνετε ἵνα μὴ κρίθητε.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12.] Exhortation against evil speaking and uncharitable judgment. Some have thought that there is no close connexion with the preceding: and Huther urges this from the milder word ἀδελφοί being here used, whereas before it was μοιχαλίδες, ἁμαρτωλοί, δίψυχοι. But it may be observed, that St. James frequently begins his exhortations mildly, and moves onward into severity: in this very paragraph we have an example of it, where unquestionably the σὺ τίς εἶ ὁ κρίνων τὸν πλησίον; is more severe than the ἀδελφοί with which it began. The connexion is with the whole spirit of this part of the Epistle, as dissuading mutual quarrels, undue self-exaltation, and neighbour-depreciation. Chap. 3. dealt with the sins of the tongue: and now, after speaking against pride and strife, the Apostle naturally returns to them, as springing out of a proud, uncharitable spirit.

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, ὁ δυνάμ. κ.τ.λ., is an epexegesis of εἷς, 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. ὁ δυνάμενος, because He alone has the power to carry out His judgment when pronounced: “Nostrum non est judicare, præsertim cum exequi non possimus,” Bengel. On σῶσαι, see on ch. 1:21 and 2:14, as relating to ultimate salvation: and on κ. ἀπολέσαι, 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)?

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

12. εἷς. “One is lawgiver and judge, He, namely, who is able,” etc. Cf. Mat 19:17 εἷς ἐστὶν ὁ ἀγαθός.

εἷς is the subject, νομοθέτης καὶ κριτής the predicate; ὁ δυνάμενος is in apposition with εἷς.

God, not Christ, appears clearly intended here; ὁ κριτής in 5:9 is not decisive against this, and νομοθέτης is far more likely to be used of God, while εἷς ἐστίν unequivocally means God. εἷς is used in order to emphasise the uniqueness, not the unity, of the lawgiver.

νομοθέτης. Elsewhere in the Bible only Psa 9:20. See 2 Ezr 7:8-9. Cf. νομοθετῶν, 2 Macc. 3:15, 4 Macc. 5:25, Heb 7:11, Heb 8:6. Very frequent in Philo.

The word is here added to κριτής because the latter does not fully express the idea of complete superiority to the law.

νομοθέτης] BP.

ὁ νομοθέτης] all others.

The reading without the article makes νομοθέτης predicate and is more expressive. The article was probably inserted to bring an unusual expression into conformity with the more common type of sentence.

καὶ κριτής] om KL minn. External evidence here outweighs, on the whole, the authority of the lectio brevior.

ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι. Cf. Mat 10:28. God’s almighty power, to which we are wholly subject, gives him the right to judge. Cf. Hermas, Mand. xii, 6:3 τὸν πάντα δυνάμενον, σῶσαι καὶ ἀπολέσαι, Sim. ix, 23:4 ὡς δυνάμενος ἀπολέσαι ἢ σῶσαι αὐτόν. Cf. Psa 68:20, Deu 32:39, 1Sa 2:6, 2Ki 5:7. This description of God must have been common in Jewish use.

τίς εἶ. Cf. Rom 9:20, Rom 14:4, Act 11:17, Exo 3:11.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

There is one lawgiver [εις εστιν ο νομοθετης] . 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? [συ γε τις ει] . According to the Greek order : but thou, who art tho?

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.