James 2:13

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James 2:13 in Multiple Translations

Berean Standard Bible BSB

For judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment.

King James Version KJV

For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

American Standard Version ASV

For judgment is without mercy to him that hath showed no mercy: mercy glorieth against judgment.

Bible in Basic English BBE

For the man who has had no mercy will be judged without mercy, but mercy takes pride in overcoming judging.

Free Bible Version FBV

Anyone who doesn't show mercy will be judged without mercy. Yet mercy wins out over judgment!

Geneva Bible 1599 GNV

For there shalbe condemnation merciles to him that sheweth not mercie, and mercie reioyceth against condemnation.

Young's Literal Translation YLT

for the judgment without kindness [is] to him not having done kindness, and exult doth kindness over judgment.

World English Bible WEB

For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.

Noah Webster Bible WBS

For he shall have judgment without mercy that hath shown no mercy; and mercy rejoiceth against judgment.

Douay-Rheims 1899 DRV

For judgment without mercy to him that hath not done mercy. And mercy exalteth itself above judgment.

Translation for Translators T4T

Speak and act like that, because when God judges us, he will not act mercifully toward those who do not act mercifully toward others. But when we are merciful to others, we can rejoice, because our being merciful shows that we are acting like people whom God has mercifully saved from being judged (OR, we can rejoice because God will judge us mercifully).

Plain English Version PEV

Later on, God will judge you. And if you don’t feel sorry for other people now, then God will not feel sorry for you. But if you feel sorry for them now, and if you are good to them, God will feel sorry for you later on, when he judges you, and he will be good to you. You see, people that are sorry for other people don’t have to worry about God judging them.

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Berean Amplified Bible — James 2:13

BAB

Word Study

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James 2:13 Interlinear (Deep Study)

BIB

GRK η γαρ κρισις ανελεος τω μη ποιησαντι ελεος κατακαυχαται ελεον κρισεως

η ho G3588 the/this/who Art-NSF

γαρ gar G1063 for Conj

κρισις krisis G2920 judgment Noun-NSF

ανελεος anileōs G448 merciless Adj-NSF

τω ho G3588 the/this/who Art-DSM

μη mē G3361 not Particle-N

ποιησαντι poieō G4160 to do/make: do Verb-AAP-DSM

ελεος eleos G1656 mercy Noun-ASN

κατακαυχαται katakauchaomai G2620 to boast Verb-PNI-3S

ελεον eleos G1656 mercy Noun-ASM

κρισεως krisis G2920 judgment Noun-GSF

Greek Word Study

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Greek Word Reference — James 2:13

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

κρισις krisis G2920 "judgment" Noun-NSF

Judgment refers to a decision or verdict, often from God. In John 3:19 and 2 Thessalonians 1:5, it means divine judgment, where God evaluates people's actions and renders a verdict.

Definition: κρίσις, -εως, ἡ (κρίνω), [in LXX chiefly for מִשְׁפָּט, also for רִיב, etc. ;] __1. a seperating, selection (Arist., al.) __2. a decision, judgment (cl.): Jhn.8:16, 1Ti.5:24, 2Pe.2:11, Ju 9; κ. κρίνειν, Jhn.7:24; in forensic sense, Act.8:33 (LXX) (see Page, in l); esp. of the Divine judgment, Jhn.3:19 5:24, 27 5:29-30 12:31 16:8, 11, 2Th.1:5, Heb.10:27, Jas.2:13 5:12, 2Pe.2:4, Rev.18:10; pl., Rev.16:7 19:2; of the last judgment, Mat.10:15 11:22, 24 12:36, 41-42 Luk.10:14 11:31-32, Heb.9:27, 2Pe.2:9 3:7, 1Jn.4:17, Ju 6 15; τῆς γεέννης, Mat.23:33. __3. By meton. (as in LXX for מִשְׁפָּט, Isa.5:7, al.; דִּישׁוֹן, Dan.7:10), of the standard of judgment, right, justice: Mat.12:18, 20 (LXX, Isa 42:43) Isa 23:23, Luk.11:42; of the tribunal (a local court), Mat.5:21-22† (AS)

Usage: Occurs in 47 NT verses. KJV: accusation, condemnation, damnation, judgment See also: 1 John 4:17; Jude 1:9; Hebrews 9:27.

ανελεος anileōs G448 "merciless" Adj-NSF

This word means merciless or showing no pity, used in James 2:13 to describe God's judgment. It emphasizes a lack of compassion or forgiveness.

Definition: ἀν-έλεος, -ον (Attic ἀνηλεής, ἀνελεήμων; MM, VGT, see word), merciless: Jas.2:13.† (AS)

Usage: Occurs in 1 NT verses. KJV: without mercy See also: James 2:13.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

ποιησαντι poieō G4160 "to do/make: do" Verb-AAP-DSM

This word means to make or do something, and it's used in a very broad sense. It can mean to create, produce, or cause something to happen. In the Bible, it's often used to describe God's creative power, like in Matthew 19:4 and Mark 10:6.

Definition: ποιέω, -ῶ, [in LXX for a great variety of words, but chiefly for עשׂה ;] __1. to make, produce, create, cause: with accusative of thing(s), Mat.17:4, Mrk.9:5, Jhn.9:11, Act.9:39, Rom.9:20, al.; of God as Creator (with accusative of person(s) also), Mat.19:4, Mrk.10:6, Luk.11:40, Act.4:24, Heb.1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mat.20:12 (cf. Rut.2:19; so AV, but see infr.), Rev.13:5, R, mg. (but see infr.); σκάνδαλα, Rom.16:17; εἰρεήνην, Eph.2:15, Jas.3:18; ἐπίστασιν, Act.24:12; συστροφήν, Act.23:12; with accusative of thing(s) and dative of person(s), Luk.1:68, Act.15:3; with nouns expressing action or its accomplishment, forming a periphr. for the cogn. verb: ὁδόν π. (cl. ὁ ποιεῖσθαι), to go on, advance, Mrk.2:23; πόλεμον, Rev.11:7, al.; ἐκδίκησιν, Luk.18:7, 8; ἐνέδραν, Act.25:3; κρίσιν, Jhn.5:27, Ju 15; ἔργα, Jhn.5:36, al.; (σημεῖα), Jhn.2:23 and freq., Act.2:22, al.; so also mid. ποιεῖσθαι: μονήν, Jhn.14:23; πορείαν, Luk.13:22; κοινωνίαν, Rom.15:26; of food, to make ready, prepare: δεῖπνον, Mrk.6:21, al.; δοχήν, Luk.5:29 14:13; γάμους, Mat.22:2; of time, to spend (cl.): ὥραν, Mat.20:12, RV (but see supr. and cf. McN, in l.); μῆνας, Rev.13:5, R, txt. (cf. Swete, in l.; but see supr.); ἐνιαυτόν, Jas.4:13; with accusative before ἐκ, Jhn.2:15, al.; with accusative and accusative pred., Mat.3:3 12:16, Mrk.1:3 3:12, Jhn.5:11, al.; with adv., καλῶς, Mrk.7:37; ἑορτὴν π. (Dem., Exo.23:16, al.), Act.18:21, Rec.; πάσχα, Mat.26:18; to make or offer a sacrifice (Plat., Xen., al.; Job.42:8, 3Ki.11:33; so some understand τοῦτο ποιεῖτε, Luk.22:19, but see Abbott, Essays, 110ff.); before ἵνα (WM, 422f.; M, Pr., 228), Jhn.11:37, Col.4:16, Rev.3:9. __2. to do, perform, carry out, execute: absol., with adv., καλῶς π., Mat.12:12, 1Co.7:37, 38 Jas.2:19; id. before ptcp. (cl.; see M, Pr., 228), Act.10:33, Php.4:14, 2Pe.1:19, 3Jo.6; οὕτως, Mat.24:46, Luk.9:15, al.; ὡς (καθώς), Mat.1:24 2:16, al.; ὁμοίως, Luk.3:11; ὡσαύτως, Mat.20:5; with ptcp., ἀγνοῶν ἐποίησα, 1Ti.1:13; with accusative of thing(s): τί interrog., Mat.12:3, Mrk.2:25, Luk.6:2, al.; τοῦτο, Mat.13:28, Mrk.5:32, Luk.22:19 (WH om.; see supr., ref. to Abbott, Essays), Rom.7:20, al.; with nouns expressing command or regulation: τ. νόμον (not as in cl., to make a law), Jhn.7:19, Gal.5:3 (cf. in LXX, Jos.22:5, 1Ch.22:12, al.); τ. ἐντολάς, Mat.5:19; similarly with other nouns expressing conduct: τ. δικαιοσύνην, Mat.6:1, al.; τ. ἀλήθειαν, Jhn.3:21, al., etc.; with dupl. accusative, Mat.27:22, Mrk.15:12; with accusative of thing(s) and dative of person(s) (commod., incomm.; rare in cl.), Mat.7:12, Mrk.5:19, 20 Luk.1:49, Jhn.9:26, al. SYN.: πράσσω, which see The general distinction between the two words is that between particular action and its habitual performance (cf. Tr., Syn., §xcvi; Westc. on Jhn.3:21; ICC on Rom.1:32). (AS)

Usage: Occurs in 519 NT verses. KJV: abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield See also: 1 Corinthians 5:2; Acts 21:13; 1 Peter 2:22.

ελεος eleos G1656 "mercy" Noun-ASN

This word means showing mercy or pity, like when Jesus taught about mercy in Matthew 9:13 and 12:7. It's about being compassionate towards others, just like God shows us mercy.

Definition: ἔλεος, -ους, τό (cl. -ου, ὁ, and so Rec., Mat.9:13 12:7 23:23, Tit.3:5, Heb.4:16; on the Hellenistic form τό ἔ., see WH, App., 158; M, Pr., 60; Mayser, 277; Kühner, i, 515), [in LXX chiefly for חֶסֶד ;] mercy, pity, compassion; __1. of men: Mat.9:13 (LXX) Mat.12:7 23:23; ποιεῖν ἔ. (and id. before μετά, with genitive; cf. Heb. עִם חֶסֶד עָשָׂה, Gen.21:23, al.), Luk.10:37, Jas.2:13 3:17. __2. Of God: Luk.1:50, 54 1:58, Rom.15:9, Eph.2:4, 2Ti.1:16 1:18, Tit.3:5, Heb.4:16, 1Pe.1:3; esp. in benedictions, Gal.6:16, 1Ti.1:2, 2Ti.1:2, 2Jn.3, Ju 2; σκευὴ ἐλέους, Rom.9:23; σπλάγχνα ἐλέους, Luk.1:78; ποιεῖν ἔ. (see supr.), Luk.1:72; τ. ὑμετέρῳ ἐλέει, Rom.11:31. __3. Of Christ: Ju 21.† SYN.: οἰκτιρμός (see: ἐλεέω) (AS)

Usage: Occurs in 27 NT verses. KJV: (+ tender) mercy See also: 1 Peter 1:3; Luke 1:50; Hebrews 4:16.

κατακαυχαται katakauchaomai G2620 "to boast" Verb-PNI-3S

This verb means to boast or exult over someone. In Romans 11 and James 2, it warns against bragging about one's status or wealth.

Definition: κατα-καυχάομαι, -ῶμαι [in LXX: Zec.10:12 (הָלַךְ hith.), Jer.50:11 (עָלַז), Jer.50:38 (הָלַל)* ;] __1. to boast against, exult over: with genitive, Rom.11:18, Jas.2:13; before κατά, with genitive, Jas.3:14 (T, om. κατά). __2. before ἐν, to glory in (Za., l.with, Jer.27:38).† (AS)

Usage: Occurs in 3 NT verses. KJV: boast (against), glory, rejoice against See also: James 2:13; James 3:14; Romans 11:18.

ελεον eleos G1656 "mercy" Noun-ASM

This word means showing mercy or pity, like when Jesus taught about mercy in Matthew 9:13 and 12:7. It's about being compassionate towards others, just like God shows us mercy.

Usage: Occurs in 27 NT verses. KJV: (+ tender) mercy See also: 1 Peter 1:3; Luke 1:50; Hebrews 4:16.

κρισεως krisis G2920 "judgment" Noun-GSF

Judgment refers to a decision or verdict, often from God. In John 3:19 and 2 Thessalonians 1:5, it means divine judgment, where God evaluates people's actions and renders a verdict.

Usage: Occurs in 47 NT verses. KJV: accusation, condemnation, damnation, judgment See also: 1 John 4:17; Jude 1:9; Hebrews 9:27.

Study Notes — James 2:13

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James 2:13 Summary
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Gill's Exposition on James 2:13
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Sermons on James 2:13

Context — A Warning against Favoritism

11For He who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery, but do commit murder, you have become a lawbreaker. 12Speak and act as those who are going to be judged by the law that gives freedom.

13For judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment.

14What good is it, my brothers, if someone claims to have faith, but has no deeds? Can such faith save him? 15Suppose a brother or sister is without clothes and daily food.

Cross References

	Reference	Text (BSB)
1	Matthew 5:7	Blessed are the merciful, for they will be shown mercy.
2	Matthew 6:15	But if you do not forgive men their trespasses, neither will your Father forgive yours.
3	Proverbs 21:13	Whoever shuts his ears to the cry of the poor, he too shall cry out and receive no answer.
4	Luke 6:37	Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.
5	Ephesians 2:4–7	But because of His great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in our trespasses. It is by grace you have been saved! And God raised us up with Christ and seated us with Him in the heavenly realms in Christ Jesus, in order that in the coming ages He might display the surpassing riches of His grace, demonstrated by His kindness to us in Christ Jesus.
6	Psalms 18:25	To the faithful You show Yourself faithful, to the blameless You show Yourself blameless;
7	Matthew 18:28–35	But when that servant went out, he found one of his fellow servants who owed him a hundred denarii. He grabbed him and began to choke him, saying, ‘Pay back what you owe me!’ So his fellow servant fell down and begged him, ‘Have patience with me, and I will pay you back.’ But he refused. Instead, he went and had the man thrown into prison until he could pay his debt. When his fellow servants saw what had happened, they were greatly distressed, and they went and recounted all of this to their master. Then the master summoned him and declared, ‘You wicked servant! I forgave all your debt because you begged me. Shouldn’t you have had mercy on your fellow servant, just as I had on you?’ In anger his master turned him over to the jailers to be tortured, until he should repay all that he owed. That is how My heavenly Father will treat each of you unless you forgive your brother from your heart.”
8	Matthew 7:1–2	“Do not judge, or you will be judged. For with the same judgment you pronounce, you will be judged; and with the measure you use, it will be measured to you.
9	Matthew 25:41–46	Then He will say to those on His left, ‘Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave Me nothing to eat, I was thirsty and you gave Me nothing to drink, I was a stranger and you did not take Me in, I was naked and you did not clothe Me, I was sick and in prison and you did not visit Me.’ And they too will reply, ‘Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?’ Then the King will answer, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for Me.’ And they will go away into eternal punishment, but the righteous into eternal life.”
10	1 John 4:18–19	There is no fear in love, but perfect love drives out fear, because fear involves punishment. The one who fears has not been perfected in love. We love because He first loved us.

James 2:13 Summary

[This verse means that if we want to receive mercy and kindness from God, we should show mercy and kindness to others. It's like what Jesus said in the book of Matthew, 'Blessed are the merciful, for they will be shown mercy' (Matthew 5:7). When we are merciful to others, it shows that we understand and appreciate the mercy God has shown us. By being merciful, we reflect God's character and demonstrate our faith in action, and this is how mercy can triumph over judgment.]

Frequently Asked Questions

What does it mean to show mercy in the context of James 2:13?

Showing mercy in this context means treating others with kindness, compassion, and forgiveness, just as God has shown us mercy through Jesus Christ (Ephesians 2:4-5, Matthew 18:33).

Will God really show judgment without mercy to those who have not been merciful?

Yes, according to James 2:13, God will show judgment without mercy to those who have not been merciful, emphasizing the importance of living out our faith in practical ways (Matthew 25:31-46, James 1:27).

How can mercy triumph over judgment as stated in James 2:13?

Mercy triumphs over judgment when we extend forgiveness and kindness to others, reflecting God's character and demonstrating our faith in action (Micah 6:8, Luke 6:36).

Is this verse saying that we can earn God's mercy by being merciful to others?

No, this verse is not saying that we can earn God's mercy, but rather that our merciful actions towards others are a reflection of the mercy we have received from God, and demonstrate our faith in action (Romans 3:24, Titus 3:5).

Reflection Questions

How have I shown mercy to others in my life, and where can I improve in this area?
What are some ways I can demonstrate mercy to those around me, such as family, friends, and neighbors?
How does the concept of mercy triumphing over judgment impact my understanding of God's character and my relationship with Him?
In what ways can I balance the need for mercy with the need for justice and accountability in my relationships and community?

Gill's Exposition on James 2:13

For he shall have judgment without mercy,.... Strict justice, and no mercy shown him: that hath showed no mercy; to the poor brethren, and distressed members of Christ, but has shown respect of

Jamieson-Fausset-Brown on James 2:13

For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment. The converse of Mat 5:7.

Matthew Poole's Commentary on James 2:13

For he shall have judgment without mercy; shall be judged according to the rigour of the law, by pure justice without any mixture of mercy. That hath showed no mercy; that hath been cruel and unmerciful to his neighbour here. And mercy rejoiceth against judgment; either, 1. The mercy of God rejoiceth and glorieth over judgment, being as it were superior and victorious in relation to those that show mercy, to whom the promise of obtaining. mercy is made, . Or rather: 2. The mercy of men, i.e. of those that deal mercifully with others; their mercy having the mercy and promise of God on its side, need not fear, but rather may rejoice, and as it were glory against judgment, as not being like to go against them. Objection. Is not this to make some ground of glorying to be in men themselves, contrary to ? Answer. Mercy in believers is an evidence of their interest in God’ s mercy, which prevails on their belief against his justice; and so its rejoicing against judgment, is not against it as overcome by itself, but by God’ s mercy. Thus both senses are included.

Trapp's Commentary on James 2:13

13 For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment. Ver. 13. For he shall have mercy] And mercy rejoiceth against judgment] κατακαυχαται, that is, the merciful man glorieth, as one that hath received mercy, and shall not come into condemnation; for God’ s mercy rejoiceth against such a man’ s sins, as against an adversary which he hath subdued and trampled on. from αυχην, cervus: treadeth on the neck of judgment.

Ellicott's Commentary on James 2:13

(13) For he shall have judgment without mercy, that hath shewed no mercy.—Better, For unmerciful judgment shall be to him that wrought not mercy. Here again are the clearest echoes of our Saviour’s words (Matthew 6:1-2, et seq.), and a reference, we can hardly doubt, to His well-known parable (Matthew 18:21-35); and we must remember, further, that “the unforgiving temper, apart from all outward wrong, constitutes the sin of the unmerciful servant;” opportunity only being lacking for its full effect. The pitiless are usually cowards, and may well be moved by fear, if they will not by love: “I will repay, saith the Lord” (Romans 12:19). Mercy rejoiceth against judgment.—There can hardly be a fitter comment on this text than that which must be present in every reader’s mind—the speech of Portia in The Merchant of Venice, “The quality of mercy is not strained;” &c. —(Acts 4 scene 1.) But let the words of the Greek, John the Golden Mouthed, be added, for their exceeding beauty also. “Mercy is dear to God, and intercedes for the sinner, and breaks his chains, and dissipates the darkness, and quenches the fire of hell, and destroys the worm, and rescues from the gnashing of teeth. To her the gates of Heaven are opened. She is the queen of virtues, and makes men like to God, for it is written, ‘Be ye merciful as your Father also is merciful’ (Luke 6:36). She has silver wings like the dove, and feathers of gold, and soars aloft, and is clothed with divine glory, and stands by the throne of God; when we are in danger of being condemned she rises up and pleads for us, and covers us with her defence, and enfolds us in her wings. God loves mercy more than sacrifice” (Matthew 9:13).

Adam Clarke's Commentary on James 2:13

Verse 13. For he shall have judgment] He who shows no mercy to man, or, in other words, he who does not exercise himself in works of charity and mercy to his needy fellow creatures, shall receive no mercy at the hand of God; for he hath said, Blessed are the merciful, for they shall obtain mercy. The unmerciful therefore are cursed, and they shall obtain no mercy. Mercy rejoiceth against judgment.] These words are variously understood. 1. Mercy, the merciful man, the abstract for the concrete, exults over judgment, that is, he is not afraid of it, having acted according to the law of liberty, Thou shalt love thy neighbour as thyself. 2. Ye shall be exalted by mercy above judgment. 3. For he (God) exalts mercy above judgment. 4. A merciful man rejoices rather in opportunities of showing mercy, than in acting according to strict justice. 5. In the great day, though justice might condemn every man according to the rigour of the law, yet God will cause mercy to triumph over justice in bringing those into his glory who, for his sake, had fed the hungry, clothed the naked, ministered to the sick, and visited the prisoners. See what our Lord says, Matthew 25:31-46. In the MSS. and versions there is a considerable variety of readings on this verse, and some of the senses given above are derived from those readings. The spirit of the saying may be found in another scripture, I will have mercy and not sacrifice-I prefer works of charity and mercy to every thing else, and especially to all acts of worship. The ROYAL LAW, Thou shalt love thy neighbour as thyself, should particularly prevail among men, because of the miserable state to which all are reduced by sin, so that each particularly needs the help of his brother.

Cambridge Bible on James 2:13

13. For he shall have judgment] There is something more emphatic in the actual structure of the sentence. For the judgment shall be merciless to him that wrought not mercy. The axiom presents one aspect of the great law of divine retribution, and, like so much of St James’s teaching, is an obvious reproduction of that of the Sermon on the Mount (Matthew 7:1). The reference to that discourse suggests the thought that the “law of liberty” of which St James speaks is not the law given by Moses, but the new Law, full of grace and truth, which was given by Christ. See note on James 2:8. On this assumption the supposed contrast with St Paul dwindles into nothing.mercy rejoiceth against judgment] The verb is found in Romans 11:18. The abruptness of the original, where the maxim stands with no connecting particle, is singularly forcible, mercy glories over judgment. The law holds good universally. It is true of man’s judgment, but also of God’s, that mercy triumphs over severity, when it finds a willing object. The truth has seldom found a nobler utterance than in the familiar words which remind us that“Earthly power doth then shew likest God’s,When mercy seasons justice.”Shakespeare. Merchant of Venice, iv. 1.

Barnes' Notes on James 2:13

For he shall have judgment without mercy, that hath showed no mercy - This is obviously an equitable principle, and is one which is everywhere found in the Bible. Proverbs 21:13.

Whedon's Commentary on James 2:13

13. For—Deep and solemn motive for the so speak and do. Mercy— Compassion or tenderness for the lowly, the unfortunate, or the guilty.

Sermons on James 2:13

	Sermon	Description
	Forgiveness by Keith Daniel	In this sermon, the preacher emphasizes the central theme of the Bible, which is the cross of Jesus Christ. He specifically highlights Isaiah 53 as a passage that reveals the signi
	Beatitudes - Part 9 by Leonard Ravenhill	In this sermon, the preacher discusses the story of a man who had a difficult life. He was sent by his father to his brothers, but they betrayed him and sold him into slavery. He e
	We Will All Stand Before the Judgment of God by John Piper	In this sermon, John Piper emphasizes the importance of having a genuine faith in Jesus Christ. He explains that it is not the quantity of good or evil deeds that saves a person, b
	I Know What Your Calling Is! by Carter Conlon	This sermon emphasizes the critical calling on the church in a season of history, urging believers to stand in the gap for mercy and restoration. It highlights the need for interce
	(The Church in the Last Days) 04 - Double Minded Adulteress by Milton Green	In this sermon, the speaker emphasizes the importance of following the Word of God rather than the traditions of men. He warns against judging others, as judgment will be returned
	What God Requires - Mercy by Zac Poonen	This sermon emphasizes the importance of being merciful and treating others with kindness and dignity, highlighting the need to show mercy and be fair to those around us. It delves
	God Requires Honesty and Compassion - Part 1 by Zac Poonen	This sermon focuses on the message from Micah 6, emphasizing the importance of treating others fairly, showing mercy, and walking humbly with God. It highlights the need to do just