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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
Historical Reception
One surviving comment on this verse from the historical church.
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 4:16 delivers a potent rebuke against the spiritual danger of prideful self-exaltation and presumptuous boasting, particularly concerning human plans and achievements. The verse asserts that such rejoicing, rooted in self-sufficiency rather than humble dependence on God, is inherently wicked and antithetical to a truly godly life. It serves as a stark warning against the arrogance that disregards divine sovereignty and the fleeting nature of human existence.
Context
Literary Context
James 4:16 is situated within a crucial section of James's epistle (James 4:13-17) that directly addresses the sin of worldly-mindedness and self-reliance among believers. Immediately preceding this verse, James confronts those who confidently make future plans without acknowledging God's will or the fragility of life. In James 4:13, he challenges the presumption of saying, "Today or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain." He then starkly reminds his readers in James 4:14 that human life is but "a vapour, that appeareth for a little time, and then vanisheth away." The proper response, as articulated in James 4:15, is to humbly declare, "If the Lord will, we shall live, and do this, or that." Therefore, the "rejoicing in your boastings" condemned in verse 16 is the direct consequence and manifestation of the presumptuous attitude described in the preceding verses, highlighting a deep-seated spiritual problem of self-reliance over divine reliance.
Historical & Cultural Context
James's letter is addressed to "the twelve tribes which are scattered abroad" (James 1:1), indicating Jewish Christians dispersed throughout the Roman Empire. In this Hellenistic-Roman world, boasting (ἀλαζονεία, alazoneía) was a recognized vice, often associated with sophists, merchants, and those who paraded their wealth or perceived wisdom. Roman culture, in particular, valued honor and status, often leading to public displays of self-aggrandizement. Within the early Christian communities, there was a constant tension between the values of the surrounding world and the counter-cultural ethics of the Kingdom of God. James, drawing heavily on Old Testament wisdom traditions and the teachings of Jesus, consistently calls believers away from worldly patterns of thought and behavior, such as pride and self-sufficiency, and towards humility, dependence on God, and genuine faith expressed through righteous living.
Key Themes
This verse significantly contributes to several overarching themes in James's epistle. Firstly, it underscores the pervasive theme of Pride vs. Humility. James consistently champions humility as a hallmark of true wisdom and warns against pride as a root sin. The "boasting" condemned here is a direct manifestation of pride, revealing a heart that trusts in its own abilities and foresight rather than divine providence. Secondly, it reinforces the theme of Worldly Wisdom vs. Divine Wisdom. The presumptuous planning and boasting are characteristic of "wisdom that descendeth not from above, but is earthly, sensual, devilish" (James 3:15). In contrast, "the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy" (James 3:17). Finally, James 4:16 powerfully asserts the Sovereignty of God over all human endeavors. To boast in one's plans is to usurp God's rightful place as the ultimate arbiter of life and destiny, a truth profoundly articulated in James 4:15.
Exposition and Analysis
Key Word Analysis
This word (G2744) can mean to "boast" or "glory" in either a good or bad sense. In this context, coupled with "boastings" (G212), it clearly refers to a negative, arrogant form of exultation. It's not a joyful celebration of God's goodness, but a self-congratulatory pride that takes credit for achievements or presumes control over the future, excluding God from the equation.
This term (G212) denotes "braggadocio" or "self-confidence" in a negative sense. It describes an empty, arrogant display, often a false pretense of knowledge, wealth, or importance. It implies a presumptuous confidence that ignores reality and God's role, leading to an inflated sense of self-importance. It is the same word translated as "pride of life" in 1 John 2:16.
This word (G4190) signifies something "hurtful," "malicious," or "wicked." It refers to evil in its effect or influence, contrasting with kakos (which refers to essential character). Here, it means that such boasting is not merely a minor character flaw but is fundamentally harmful, culpable, and morally reprehensible in God's sight, leading to spiritual detriment.
Verse Breakdown
"But now ye rejoice in your boastings"
This clause directly confronts the readers' current state. The "but now" (G1161 dé G3568 nŷn) introduces a sharp contrast to the humble, God-dependent attitude advocated in the preceding verses. Instead of acknowledging the brevity of life and God's sovereignty, they are found "rejoicing" (G2744 kaucháomai) in their "boastings" (G212 alazoneía). This is not a healthy, God-honoring joy, but a self-congratulatory exultation rooted in human pride and self-sufficiency, specifically regarding their plans and presumed control over the future.
"all such rejoicing is evil."
This second clause delivers the definitive judgment. The word "all" (G3956 pâs) emphasizes the universal condemnation of this specific type of "rejoicing" (G2746 kaúchēsis, the act of boasting). It is not merely misguided or unwise, but unequivocally "evil" (G4190 ponērós). This declaration highlights the severe spiritual nature of prideful boasting, marking it as morally harmful and offensive to God.
Literary Devices
James employs several potent Literary Devices to convey his message. The primary device is Irony, as the "rejoicing" described is not a genuine, God-given joy, but a perverse delight in self-exaltation, which James immediately labels as "evil." This creates a stark contrast between what the boastful individuals perceive as a cause for celebration and what God deems as morally corrupt. There is also a strong element of Contrast throughout this passage (James 4:13-16), contrasting human presumption with divine sovereignty, worldly wisdom with heavenly wisdom, and ultimately, pride with humility. The phrase "all such rejoicing is evil" functions as a form of Hyperbole or emphatic statement, underscoring the absolute nature of the condemnation. It leaves no room for ambiguity regarding the spiritual danger of prideful boasting.
Theological and Thematic Connections
James 4:16 stands as a powerful theological statement on the nature of pride as sin and the necessity of humility before God. It echoes a consistent biblical theme that God opposes the proud but gives grace to the humble. This verse teaches that any joy or confidence derived from one's own perceived strength, wisdom, or accomplishments, without acknowledging God as the ultimate source and sustainer, is not only misguided but morally reprehensible. Such boasting reveals a heart that is out of alignment with God's will and attributes to humanity what belongs solely to the Creator. It is a direct challenge to God's sovereignty and an elevation of the self, which is the essence of sin.
Reflection and Application
James 4:16 calls believers to a profound and continuous examination of the heart's posture. It challenges us to scrutinize the source and nature of our confidence, joy, and aspirations. Are our plans and accomplishments celebrated as a testament to our own ingenuity and effort, or are they humbly offered back to God as gifts of His grace and providence? This verse serves as a crucial reminder that true spiritual health is characterized by a deep-seated humility and an unwavering dependence on the Lord, recognizing that every breath, every opportunity, and every success flows from His sovereign hand. It urges us to cultivate a spirit of "if the Lord wills" not merely as a verbal tag, but as a profound theological conviction that shapes our entire outlook on life, our planning, and our responses to both success and failure. It means genuinely acknowledging that our lives are not our own, and therefore, our boasting should always be in the Lord, not in ourselves.
Questions for Reflection
FAQ
Is all rejoicing or celebrating achievements considered "evil" according to this verse?
No, this verse does not condemn all rejoicing or the celebration of legitimate achievements. The Greek word for "rejoicing" (kaucháomai) can be used in a positive sense elsewhere in Scripture (e.g., Romans 5:3). The key is the nature and source of the boasting. James condemns "rejoicing in your boastings" (G212 alazoneía), which specifically refers to arrogant, presumptuous, and self-exalting pride that excludes God. It's the kind of boasting that assumes control over life and future without reference to divine will, as seen in James 4:13-15. Legitimate joy and celebration, especially when they acknowledge God's grace and provision, are not only permitted but encouraged in Scripture.
Christ-Centered Fulfillment
James's condemnation of prideful boasting finds its ultimate counterpoint and fulfillment in the person and work of Jesus Christ. While humanity is prone to self-exaltation and seeking glory for itself, Christ perfectly embodied humility and complete dependence on the Father. The Lord Jesus, "who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men" (Philippians 2:6-7). His entire earthly ministry was characterized not by boasting in His own power, but by constantly acknowledging His reliance on the Father, declaring, "I can of mine own self do nothing" (John 5:30). He taught His disciples, "whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted" (Matthew 23:12). In Christ, we see the perfect model of a life lived in absolute submission to God's will, utterly devoid of the self-serving boasts that James condemns. Our deliverance from the evil of prideful boasting comes through repentance and faith in Christ, who not only forgives our arrogance but also empowers us by His Spirit to live lives of genuine humility, where our only "boasting" is "in the Lord" (1 Corinthians 1:31).