TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers James 4:11–17. His two-level outline is real structure in the source text, so it is rendered as structure.
In this part of the chapter,
I.We are cautioned against the sin of evil-speaking:
Speak not evil one of another, brethren, Jam 4:11. The Greek word, katalaleite, signifies speaking any thing that may hurt or injure another; we must not speak evil things of others, though they be true, unless we be called to it, and there be some necessary occasion for the; much less must we report evil things when they are false, or, for aught we know, may be so. Our lips must be guided by the law of kindness, as well as truth and justice. This, which Solomon makes a necessary part of the character of his virtuous woman, that she openeth her mouth with wisdom, and in her tongue is the law of kindness (Pro 31:26), must needs be a part of the character of every true Christian. Speak not evil one of another, 1. Because you are brethren. The compellation, as used by the apostle here, carries an argument along with it. Since Christians are brethren, they should not defile nor defame one another. It is required of us that we be tender of the good name of our brethren; where we cannot speak well, we had better say nothing than speak evil; we must not take pleasure in making known the faults of others, divulging things that are secret, merely to expose them, nor in making more of their known faults than really they deserve, and, least of all, in making false stories, and spreading things concerning them of which they are altogether innocent. What is this but to raise the hatred and encourage the persecutions of the world, against those who are engaged in the same interests with ourselves, and therefore with whom we ourselves must stand or fall? "Consider, you are brethren." 2. Because this is to judge the law: He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law. The law of Moses says, Thou shalt not go up and down as a tale-bearer among thy people, Lev 19:16. The law of Christ is, Judge not, that you be not judged, Mat 7:1. The sum and substance of both is that men should love one another. A detracting tongue therefore condemns the law of God, and the commandment of Christ, when it is defaming its neighbour. To break God's commandments is in effect to speak evil of them, and to judge them, as if they were too strict, and laid too great a restraint upon us. The Christians to whom James wrote were apt to speak very hard things of one another, because of their differences about indifferent things (such as the observance of meats and days, as appears from Rom. 14): "Now," says the apostle, "he who censures and condemns his brother for not agreeing with him in those things which the law of God has left indifferent thereby censures and condemns the law, as if it had done ill in leaving them indifferent. He who quarrels with his brother, and condemns him for the sake of any thing not determined in the word of God, does thereby reflect on that word of God, as if it were not a perfect rule. Let us take heed of judging the law, for the law of the Lord is perfect; if men break the law, leave that to judge them; if they do not break it, let us not judge them." This is a heinous evil, because it is to forget our place, that we ought to be doers of the law, and it is to set up ourselves above it, as if we were to be judges of it. He who is guilty of the sin here cautioned against is not a doer of the law, but a judge; he assumes an office and a place that do not belong to him, and he will be sure to suffer for his presumption in the end. Those who are most ready to set up for judges of the law generally fail most in their obedience to it. 3. Because God, the Lawgiver, has reserved the power of passing the final sentence on men wholly to himself: There is one Lawgiver, who is able to save, and to destroy: who art thou that judgest another? Jam 4:12. Princes and states are not excluded, by what is here said, from making laws; nor are subjects at all encouraged to disobey human laws; but God is still to be acknowledged as the supreme Lawgiver, who only can give law to the conscience, and who alone is to be absolutely obeyed. His right to enact laws is incontestable, because he has such a power to enforce them. He is able to save, and to destroy, so as no other can. He has power fully to reward the observance of his laws, and to punish all disobedience; he can save the soul, and make it happy for ever, or he can, after he has killed, cast into hell; and therefore should be feared and obeyed as the great Lawgiver, and all judgment should be committed to him. Since there is one Lawgiver, we may infer that it is not for any man or company of men in the world to pretend to give laws immediately to bind conscience; for that is God's prerogative, which must not be invaded. As the apostle had before warned against being many masters, so here he cautions against being many judges. Let us not prescribe to our brethren, let us not censure and condemn them; it is sufficient that we have the law of God, which is a rule to us all; and therefore we should not set up other rules. Let us not presume to set up our own particular notions and opinions as a rule to all about us; for there is one Lawgiver.
II.We are cautioned against a presumptuous confidence of the continuance of our lives, and against forming projects thereupon with assurance of success, Jam 4:13, Jam 4:14. The apostle, having reproved those who were judges and condemners of the law, now reproves such as were disregardful of Providence: Go to now, and old way of speaking, designed to engage attention; the Greek word may be rendered, Behold now, or "See, and consider, you that say, Today or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain. Reflect a little on this way of thinking and talking; call yourselves to account for it." Serious reflection on our words and ways would show us many evils that we are apt, through inadvertency, to run into and continue in. There were some who said of old, as too many say still, We will go to such a city, and do this or that, for such a term of time, while all serious regards to the disposals of Providence were neglected. Observe here,
1.How apt worldly and projecting men are to leave God out of their schemes. Where any are set upon earthly things, these have a strange power of engrossing the thoughts of the heart. WE should therefore have a care of growing intent or eager in our pursuits after any thing here below.
2.How much of worldly happiness lies in the promises men make to themselves beforehand. Their heads are full of fine visions, as to what they shall do, and be, and enjoy, in some future time, when they can neither be sure of time nor of any of the advantages they promise themselves; therefore observe,
3.How vain a thing it is to look for any thing good in futurity, without the concurrence of Providence. We will go to such a city (say they), perhaps to Antioch, or Damascus, or Alexandria, which were then the great places for traffic; but how could they be sure, when they set out, that they should reach any of these cities? Something might possibly stop their way, or call them elsewhere, or cut the thread of life. Many who have set out on a journey have gone to their long home, and never reached their journey's end. But, suppose they should reach the city they designed, how did they know they should continue there? Something might happen to send them back, or to call them thence, and to shorten their stay. Or suppose they should stay the full time they proposed, yet they could not be certain that they should buy and sell there; perhaps they might lie sick there, or they might not meet with those to trade with them that they expected. Yea, suppose they should go to that city, and continue there a year, and should buy and sell, yet they might not get gain; getting of gain in this world is at best but an uncertain thing, and they might probably make more losing bargains than gainful ones. And then, as to all these particulars, the frailty, shortness, and uncertainty of life, ought to check the vanity and presumptuous confidence of such projectors for futurity: What is your life? It is even a vapour that appeareth for a little time, and then vanisheth away, Jam 4:14. God that wisely left us in the dark concerning future events, and even concerning the duration of life itself. We know not what shall be on the morrow; we may know what we intend to do and to be, but a thousand things may happen to prevent us. We are not sure of life itself, since it is but as a vapour, something in appearance, but nothing solid nor certain, easily scattered and gone. We can fix the hour and minute of the sun's rising and setting tomorrow, but we cannot fix the certain time of a vapour's being scattered; such is our life: it appears but for a little time, and then vanisheth away; it vanisheth as to this world, but there is a life that will continue in the other world; and, since this life is so uncertain, it concerns us all to prepare and lay up in store for that to come.
III.We are taught to keep up a constant sense of our dependence on the will of God for life, and all the actions and enjoyments of it:
You ought to say, If the Lord will, we shall live, and do this, or that, Jam 4:15. The apostle, having reproved them for what was amiss, now directs them how to be and do better: "You ought to say it in your hearts at all times, and with your tongues upon proper occasions, especially in your constant prayers and devotions, that if the Lord will give leave, and if he will own and bless you, you have such and such designs to accomplish." This must be said, not in a slight, formal, and customary way, but so as to think what we say, and so as to be reverent and serious in what we say. It is good to express ourselves thus when we have to do with others, but it is indispensably requisite that we should say this to ourselves in all that we go about. Sun Theō - with the leave and blessing of God, was used by the Greeks in the beginning of every undertaking.
1.If the Lord will, we shall live. We must remember that our times are not in our own hands, but at the disposal of God; we live as long as God appoints, and in the circumstances God appoints, and therefore must be submissive to him, even as to life itself; and then,
2.If the Lord will, we shall do this or that. All our actions and designs are under the control of Heaven. Our heads may be filled with cares and contrivances. This and the other thing we may propose to do for ourselves, or our families, or our friends; but Providence sometimes breaks all our measures, and throws our schemes into confusion. Therefore both our counsels for action and our conduct in action should be entirely referred to God; all we design and all we do should be with a submissive dependence on God.
IV.We are directed to avoid vain boasting, and to look upon it not only as a weak, but a very evil thing.
You rejoice in your boastings; all such rejoicing is evil, Jam 4:16. They promised themselves life and prosperity, and great things in the world, without any just regard to God; and then they boasted of these things. Such is the joy of worldly people, to boast of all their successes, yea, often to boast of their very projects before they know what success they shall have. How common is it for men to boast of things which they have no other title to than what arises from their own vanity and presumption! Such rejoicing (says the apostle) is evil; it is foolish and it is hurtful. For men to boast of worldly things, and of their aspiring projects, when they should be attending to the humbling duties before laid down (in Jam 4:8-10), is a very evil thing. It is a great sin in God's account, it will bring great disappointment upon themselves, and it will prove their destruction in the end. If we rejoice in God that our times are in his hand, that all events are at his disposal, and that he is our God in covenant, this rejoicing is good; the wisdom, power, and providence of God, are then concerned to make all things work together for our good: but, if we rejoice in our own vain confidences and presumptuous boasts, this is evil; it is an evil carefully to be avoided by all wise and good men.
V.We are taught, in the whole of our conduct, to act up to our own convictions, and, whether we have to do with God or men, to see that we never go contrary to our own knowledge (Jam 4:17): To him that knoweth to do good, and doeth it not, to him it is sin; it is aggravated sin; it is sinning with a witness; and it is to have the worst witness against his own conscience. Observe,
1.This stands immediately connected with the plain lesson of saying, If the Lord will, we shall do this or that; they might be ready to say, "This is a very obvious thing; who knows not that we all depend upon almighty God for life, and breath, and all things?" Remember then, if you do know this, whenever you act unsuitably to such a dependence, that to him that knows to do good, and does it not, to him it is sin, the greater sin.
2.Omissions are sins which will come into judgment, as well as commissions. He that does not the good he knows should be done, as well as he who does the evil he knows should not be done, will be condemned. Let us therefore take care that conscience be rightly informed, and then that it be faithfully and constantly obeyed; for, if our own hearts condemn us not, then have we confidence towards God; but if we say, We see, and do not act suitably to our sight, then our sin remaineth, Joh 9:41.
Historical interpretation
Six Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
James is not trying to take away our freedom to decide, but he is showing us that it is not just what we want that matters. We need God’s grace to complement our efforts and ought to rely not on them but on God’s love for us. As it says in Proverbs: “Do not boast about tomorrow, for you do not know what a day may bring forth.”
But you, what are you that judges another? Whoever says, Today or tomorrow we will go to that city, and we will spend a year there, and we will trade and make a profit. Who are ignorant what shall be tomorrow. For what is your life? It is a vapor appearing for a little while, and afterward it shall vanish away; for that you should say, If the Lord wills, and if we live, we will do this or that. But now you glory in your arrogance. All such rejoicing is wicked. To one therefore knowing to do good, and not doing it: to him it is sin.
"Whoever says, Today." It does not take away power or free will but shows that not everything is in his hands: for even the heavenly needs grace. For although one may strive, run, engage in business, and do all things necessary for life, one should not attribute these to one's own efforts, but to divine kindness. For Jeremiah says: "Lord, life is not in man himself." (Jer. 10:33) And the author of Proverbs (Παροιμιαστής) says: "Do not boast about tomorrow, for you do not know what a day may bring." (Prov. 27:1)
"For what is your life?" This says, pointing out the vanity and wretchedness of our life: and shaming us for the fact that throughout all the time of our life we consume ourselves in temporary evils, and in those things that arise and vanish simultaneously, all our labor is fulfilled. This is also echoed by David, saying: "Yet man passes away like a shadow; yet he is in vain troubled," (Ps. 38:7) that is, about that which is not, but exists only in a mere illusion: for such are the things and the image; or about that which does not exist, but insofar as it has a resemblance and image with life that truly proceeds.
"It is a vapor." Vapor is a condensation of air expiring from the moisture due to the heat of fire, having minimal existence. For due to its extreme low density, it easily yields to the surrounding body and vanishes and dissolves, like a moderate moisture when water is added. Thus, it has similarity to our life: and that very cleverly. Furthermore, having intercepted such speech by this example, it again returns from the perspective to what was following. For the whole particle is to be ordered in this way: Now you who say,
"Today or tomorrow we will go to that city, and we will spend a year there, and we will trade and make a profit," for what you ought to say. If the Lord wills, and if we live, we will do this or that. "But now you glory in your arrogance." Since this was truly a consequence of the discourse, it does not do this, but after it interrupts the continuity of the discourse with an example, it subsequently adds what it intended, by portraying the thing and proving the vanity that lies beneath what distracts us regarding this world. It is to be understood in this way:
"Glory in your arrogance." Who are you that do not know what will happen the next day? What is your life? etc. By saying, "What is your life?" it despises life, and by this, it paves the way with an example set against brittleness, thus it also adds an example, rendering this most solid.
"Glory in your arrogance." The arrogant and arrogance are affections for non-sustaining things. Therefore, it is also called ἁλαζών, which means "living with the sea," that is, living with something unstable and lacking permanence.
"All such rejoicing is wicked." James repeats the empty boasting that desires to arise from pride, and as if concluding his speech, he supposes that it is evil: if it is evil, it is certainly also from the Evil One. However, those who have been consecrated to the Lord through baptism should not receive any corruptions from the Evil One. He also infers this: Therefore, he who knows how to do right and does not do it is held by sin; he also rebukes false teachers. Do you dare to rebuke these things when you have not first acted rightly in them? "For blessed," he says, "is not he who has taught, but he who has both done and taught." (Matt. 5:17) For it is necessary that works precede the word, since the righteous proclaim the faith they have exhibited. "For whoever breaks one of these least commandments," says the Lord, "and teaches men so, that is, in vain, namely in those things in which he has not labored, shall be called least; but he who has both done and taught shall be called great." (Matt. 3:19) Since both God and man taught this doctrine which He had begun to practice first. It also seems to be the case that Paul says: "Let him who boasts, boast in the Lord;" (2 Cor. 10:17) that is, according to the Lord, using His example long before, and thus doing and teaching. For when David says: "My soul shall make its boast in the Lord," (Ps. 33:3) he says nothing other than that by walking according to the Lord's commandments, he is praised.
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Summary
James 4:15 serves as a profound corrective to human arrogance and self-sufficiency, calling believers to acknowledge God's ultimate sovereignty over all future plans and the very duration of their lives. This verse encapsulates a foundational principle of Christian living: all endeavors, aspirations, and even existence itself are contingent upon the Lord's divine will and permissive grace, fostering a posture of humble dependence rather than presumptuous boasting.
Context
Literary Context
James 4:15 stands as the direct, humble antidote to the presumptuous boasting condemned in the preceding verses. James first confronts the self-assured merchant-class believers who confidently declare their future business plans without any reference to divine providence in James 4:13. He then underscores the extreme fragility and brevity of human life, likening it to a vapor that appears for a little time and then vanishes away, thereby highlighting the utter folly of such arrogant certainty about tomorrow. Verse 15, therefore, presents the Spirit-inspired alternative: a humble, God-honoring declaration that places all future intentions under the benevolent, sovereign hand of God. This verse also sets the stage for the subsequent condemnation of pride and boasting in James 4:16 and the call to action based on knowing God's will in James 4:17.
Historical & Cultural Context
The epistle of James was likely written to Jewish Christians dispersed throughout the Roman Empire (James 1:1). In the bustling commercial centers of the ancient world, it was common for merchants and traders to make elaborate plans for their ventures, often with great confidence in their own abilities and foresight. This cultural backdrop of ambitious, self-reliant business planning provides the immediate context for James's rebuke. The Jewish tradition, however, emphasized God's absolute sovereignty over all of life, a principle deeply embedded in the Old Testament (e.g., Proverbs 16:9). James is thus calling these believers back to a fundamental tenet of their shared heritage, reminding them that their Christian faith should deepen, not diminish, their reliance on God, contrasting the prevailing secular mindset with a truly biblical worldview.
Key Themes
This verse powerfully contributes to several overarching themes within James's epistle and broader biblical theology. Firstly, it champions Divine Sovereignty, asserting that God is in ultimate control of all things, including the very breath we draw and every future endeavor. Our existence and ability to act are entirely dependent on His permission and purpose, directly countering any humanistic or self-reliant worldview. Secondly, it calls for Humility and Submission. The phrase "If the Lord will" is an act of profound humility, acknowledging our creaturely limitations and submitting our plans to a higher, perfect will. This stands in stark contrast to the "boasting and pride" explicitly condemned in James 4:16, which God actively opposes (1 Peter 5:5). Thirdly, it advocates for Provisional Planning. While believers are encouraged to plan and work diligently, this verse teaches that such plans should always be held loosely, subject to God's overriding will. This aligns with the biblical understanding that "Many are the plans in a person's heart, but it is the Lord's purpose that prevails" (Proverbs 19:21).
Exposition and Analysis
Key Word Analysis
Meaning "to 'lay' forth, i.e. (figuratively) relate (in words...); by implication, to mean." This word suggests a deliberate and systematic declaration, implying that this is not merely a casual utterance but a fundamental posture of speech and thought that ought to characterize the believer's approach to future plans. It's about expressing a genuine acknowledgment of God's role.
Meaning "supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)." This term emphasizes God's absolute dominion and rightful ownership over all things, including the lives and plans of His people. It highlights His position as the ultimate decider and sovereign ruler, whose will is paramount.
Meaning "to determine (as an active option from subjective impulse...); by implication, to wish, i.e. be inclined to." This word speaks to God's active, purposeful desire and intention. It's not a passive permission but an expression of His sovereign choice and design for our lives and the world. Our plans are subject to His active determination.
Meaning "to live (literally or figuratively)." This word encompasses not only physical existence but also the vitality and capacity to act. James reminds us that even our very breath and the ability to carry out any plan are entirely dependent on God's sustaining power and His will for our continued life.
Verse Breakdown
"For that ye ought to say"
This introductory phrase indicates that the preceding rebuke (James 4:13-14) necessitates a different, proper way of speaking and thinking about the future. The phrase "ought to say" (ἀντὶ τοῦ λέγειν) implies a moral obligation or a fitting response, contrasting the presumptuous declarations with the humble, God-honoring alternative. It's a call to adopt a correct spiritual posture.
"If the Lord will"
This is the core condition and theological heart of the verse. The Greek "ἐὰν ὁ Κύριος θέλῃ" (ean ho Kyrios thelē) is a conditional clause expressing dependence. "If" (ean) introduces a real possibility, but one entirely contingent upon the "Lord's" (Kyrios) active "will" (thelē). It is an explicit recognition of divine sovereignty over all human endeavors, acknowledging that our plans are not guaranteed but are subject to God's ultimate purpose and permission.
"we shall live, and do this, or that"
This clause outlines the scope of God's sovereignty: not only over our actions ("do this, or that") but, more fundamentally, over our very existence ("we shall live"). The ability to live another day and to execute any plan is entirely a gift from God. The "this, or that" refers back to the specific business or personal plans mentioned in James 4:13, emphasizing that all such intentions must be held loosely under the Lord's supreme authority.
Literary Devices
James 4:15 employs several impactful literary devices. Foremost is Contrast, as the verse directly juxtaposes the arrogant, self-sufficient planning of James 4:13 with the humble, God-dependent posture it prescribes. This contrast is further heightened by the preceding Metaphor of life as a "vapor" in James 4:14, which underscores the fragility of human existence and the folly of presuming upon tomorrow. The entire statement "If the Lord will, we shall live, and do this, or that" functions as a direct Admonition or Instruction, providing a clear command for correct behavior and speech. The use of a Conditional Clause ("If the Lord will") is a grammatical device that powerfully conveys the contingency of human plans upon divine will, making the theological point explicit and undeniable.
Theological and Thematic Connections
James 4:15 encapsulates a profound theological truth about God's absolute sovereignty and human dependence. It is a call to live with an acute awareness that every breath, every opportunity, and every future moment is a gift from the Creator, subject to His perfect and wise design. This perspective cultivates genuine humility, dismantling the human tendency towards self-reliance and pride, which are anathema to God. It transforms the act of planning from a mere logistical exercise into an act of worship, where every intention is prayerfully submitted to the One who holds all things in His hands. Thus, the Christian life is not about dictating terms to God, but about aligning our desires and actions with His revealed will, trusting that His plans are always superior to our own.
Reflection and Application
For the contemporary believer, James 4:15 is far more than a pious platitude; it is a foundational principle for living a life of humble dependence and profound trust in God. In a world that often celebrates self-made success and confident declarations of future achievements, this verse calls us to a counter-cultural posture. It encourages us to approach all our plans—whether for career, family, ministry, or personal growth—with an open hand, recognizing that our ability to "live, and do this, or that" is a gracious gift from God. This means cultivating a habit of prayerful consideration before embarking on new ventures, seeking God's guidance, and committing our ways to Him, understanding that His redirection or even cessation of our plans is ultimately for our good and His glory. Embracing "If the Lord will" fosters a spirit of contentment and peace, even when our meticulously crafted plans do not unfold as expected, because our ultimate security rests not in our foresight, but in His unfailing sovereignty.
Questions for Reflection
FAQ
Does James 4:15 mean Christians shouldn't make plans for the future?
No, James 4:15 does not forbid planning. Instead, it corrects the presumptuous attitude with which plans are often made. The issue is not the act of planning itself, which is a wise and responsible practice (e.g., Proverbs 21:5), but the arrogant certainty that one's plans will come to fruition regardless of God's will. The verse calls for a humble, God-dependent approach to planning, acknowledging that our lives and future endeavors are ultimately in His sovereign hands. We are to plan diligently, but always with an open hand, submitting our intentions to the Lord's ultimate authority.
Is it necessary to explicitly say "God willing" or "Deo volente" every time I mention a future event?
While the explicit phrase "If the Lord will" (or "God willing") is a direct application of this verse, the core message is about the posture of the heart rather than a rigid verbal formula. The verse calls for an internal acknowledgment of God's sovereignty over all future events. For some, verbalizing "God willing" is a helpful and sincere expression of this truth. For others, it might be an unspoken, deeply held conviction that permeates all their planning and conversation. The danger James addresses is the presumption that denies or ignores God's ultimate control, not the absence of a specific phrase. The spirit of the verse is to live with constant awareness that "In him we live and move and have our being" (Acts 17:28).
Christ-Centered Fulfillment
James 4:15, with its emphasis on submitting to the Lord's will, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. From the very beginning of His earthly ministry, Jesus consistently demonstrated a life lived in absolute submission to the Father's will. His food, He declared, was "to do the will of him who sent me and to finish his work" (John 4:34). In the Garden of Gethsemane, facing the agony of the cross, He prayed, "Not my will, but yours be done" (Luke 22:42), embodying the very humility and dependence James advocates. Christ's entire life was lived "if the Lord will," culminating in His sacrificial death and resurrection, which were all according to the "definite plan and foreknowledge of God" (Acts 2:23). As believers, we are called to live "in Christ," which means adopting His posture of radical obedience and trust in the Father's sovereign plan. Our ability to "live, and do this, or that" is not merely subject to God's will, but is empowered by the indwelling Spirit of Christ, enabling us to live out God's purposes for our lives as part of His grand redemptive narrative (Philippians 2:13).