James 4:17
Anyone, then, who knows the right thing to do, yet fails to do it, is guilty of sin.
Therefore
This word serves as a conclusion or a summation of the preceding thoughts. In the context of James 4, the apostle James has been discussing the nature of humility, submission to God, and the dangers of boasting about tomorrow. The use of "therefore" indicates that what follows is a logical outcome of these teachings. It emphasizes the importance of applying the knowledge and wisdom that have been imparted, suggesting that understanding God's will is not enough; it must be acted upon.

Whoever
This term is inclusive and universal, indicating that the message applies to all individuals without exception. It underscores the personal responsibility each believer has in their walk with God. The Greek word used here, "hos," is often translated as "who" or "whoever," emphasizing that no one is exempt from this moral obligation.

Knows
The Greek word for "knows" is "oida," which implies a deep, intuitive understanding or awareness. This is not merely intellectual knowledge but a profound comprehension that comes from a relationship with God and His Word. It suggests that the individual has been enlightened by the Holy Spirit and is aware of God's expectations.

The right thing to do
This phrase refers to moral and ethical actions that align with God's will. The "right thing" is not subjective but is defined by the teachings of Scripture and the leading of the Holy Spirit. It encompasses acts of righteousness, justice, mercy, and love, as outlined throughout the Bible. The Greek word "kalos" often translated as "good" or "right," implies that these actions are inherently noble and virtuous.

Yet fails to do it
This part of the verse highlights the concept of omission, where sin is not only about committing wrongful acts but also about failing to perform righteous ones. The Greek word "poieo," meaning "to do" or "to make," suggests an active choice or decision. The failure to act is a deliberate neglect of duty, indicating a lapse in moral responsibility.

Is guilty of sin
The phrase underscores the seriousness of inaction in the face of known duty. The Greek word for "sin" is "hamartia," which means "to miss the mark." It conveys the idea of falling short of God's standards. This part of the verse serves as a sobering reminder that sin is not only about what we do wrong but also about what we fail to do right. It calls believers to a higher standard of living, where knowledge and action are inseparable.

Persons / Places / Events
1. James
The author of the epistle, traditionally identified as James, the brother of Jesus and a leader in the early Jerusalem church. His letter is practical and focuses on living out one's faith.

2. The Early Church
The audience of the letter, consisting of Jewish Christians scattered among the nations, facing trials and needing guidance on living a godly life.

3. Sin
The central theme of this verse, emphasizing the moral responsibility of believers to act on their knowledge of what is right.
Teaching Points
Moral Responsibility
As Christians, we are called to act on the knowledge of what is right. Ignorance is not an excuse when we are aware of God's will.

Sin of Omission
This verse highlights that sin is not only about wrongful actions but also about failing to do what is right. We must be proactive in our faith.

Accountability
We are accountable to God for our actions and inactions. Knowing the right thing to do imposes a responsibility to act accordingly.

Active Faith
Our faith should be demonstrated through our actions. It is not enough to know God's will; we must live it out in our daily lives.

Conscience and Conviction
The Holy Spirit guides us in understanding what is right. We must be sensitive to His leading and act on our convictions.
Bible Study Questions
1. How does understanding the context of James' audience help us apply this verse to our lives today?

2. In what ways can we identify the "right thing to do" in our daily lives, and how can we ensure we act on it?

3. How does the concept of the "sin of omission" challenge our understanding of sin and righteousness?

4. Reflect on a time when you knew the right thing to do but failed to act. What were the consequences, and what did you learn from that experience?

5. How can we cultivate a more sensitive conscience to the Holy Spirit's guidance in knowing and doing what is right?
Connections to Other Scriptures
Luke 12:47-48
These verses discuss the servant who knows his master's will but does not prepare or act accordingly, highlighting the principle of accountability for knowledge.

Romans 14:23
This passage speaks about acting in faith and how anything not done in faith is sin, reinforcing the idea of personal conviction and responsibility.

Matthew 25:14-30
The Parable of the Talents illustrates the importance of using what we know and have been given to serve God, aligning with the call to act on our knowledge.
The Approbation of Goodness is not the Love of ItWilliam G.T. SheddJames 4:17
A Holy .Frame of MindJ. J. Van Oosterzee.James 4:13-17
A Jewish StoryDebarim Rabba.James 4:13-17
A Principle, not a RuleA. Plummer, D. D.James 4:13-17
A True Estimate of LifeJ. F. Whitty.James 4:13-17
Boastful GloryingC. H. Spurgeon.James 4:13-17
BoastingA. J. Macleane, M. A.James 4:13-17
BoastingsDean Plumptre.James 4:13-17
Changes in LifeBp. Jeremy Taylor.James 4:13-17
Earnest LivingT. L. Cuyler, D. D.James 4:13-17
Estimates of LifeJames 4:13-17
Evil BoastingOld . English Author.James 4:13-17
Godless MerchantsU. R. Thomas.James 4:13-17
God's Will About the FutureC. H. Spurgeon.James 4:13-17
God's Will About the FutureC. H. Spurgeon.James 4:13-17
Holy Forms of SpeechT. Manton.James 4:13-17
Human Life TransitoryE. N. Kirk, D. D.James 4:13-17
IfR. R. Shippen.James 4:13-17
If the Lord WillA. Raleigh, D. D.James 4:13-17
Ignorance of the FutureR. Wardlaw, D. D.James 4:13-17
Impossible to Forecast EventsJames 4:13-17
LifeJ. H. Evans, M. A.James 4:13-17
Life a Divine Gift and DisciplineJ. A. Anderson.James 4:13-17
Life Precious Because BriefJames 4:13-17
Man Proposes, But God DisposesC. Jerdan James 4:13-17
Man's Ignorance of the FutureR. C. Dillon, D. D.James 4:13-17
Man's Life and God's ProvidenceT. E. Thoresby.James 4:13-17
Presumptuous Language Respecting FuturityR. Walker.James 4:13-17
Recognition of God's WillR. Turnbull.James 4:13-17
Religion and BusinessJ. G. Rogers, B. A.James 4:13-17
Shortness of LifeDr. Wise.James 4:13-17
Sin Against KnowledgeJ. Trapp.James 4:13-17
Sinful Confidence Regarding the FutureJohn Adam.James 4:13-17
Sinful Neglect of DutyR. Walker.James 4:13-17
Sins of EmissionBp. Stillingfleet.James 4:13-17
The Absorbing Interest of Worldly Business to be Guarded AgainstA. S. Patterson, D. D.James 4:13-17
The Brevity of LifeJames Bolton, B. A.James 4:13-17
The Christian BusinessS. Pearson, M. A.James 4:13-17
The Danger of the BoasterJ. Gilmour, M. A.James 4:13-17
The Duty of Reference to the Divine WillG. T. Shedd, D. D.James 4:13-17
The FutureArchdeacon Farrar.James 4:13-17
The Jews and TradeStarkeJames 4:13-17
The Possibilities of LifeW. L. Watkinson.James 4:13-17
The Providence of God and the Providence of ManHomilistJames 4:13-17
The Responsibility of KnowledgeF. H. Roberts.James 4:13-17
The Wisdom of the Divine WillJames 4:13-17
What is LifeT. De Witt Talmage.James 4:13-17
What is LifeJ. Parker, D. D.James 4:13-17
What is LifeJ. G. Hall, D. D.James 4:13-17
What is Your LifeC. H. Spurgeon.James 4:13-17
What is Your LifeJames Vaughan, M. A.James 4:13-17
What is Your Life?Bp. Harvey Goodwin.James 4:13-17
What is Your Life?G. Huntington.James 4:13-17
What is Your Life?J. Parker, D. D.James 4:13-17
What is Your Life?T.F. Lockyer James 4:13-17
People
James
Places
Dispersion
Topics
Commits, Doesn't, Fails, However, Knoweth, Ought, Sin, Sins, Yet
Dictionary of Bible Themes
James 4:17

     6021   sin, nature of
     6163   faults

James 4:13-17

     4966   present, the
     5960   success

Library
December 29 Evening
Draw nigh to God, and he will draw nigh to you.--JAMES 4:8. Enoch walked with God.--Can two walk together, except they be agreed?--It is good for me to draw near to God. The Lord is with you, while ye be with him: and if ye seek him, he will be found of you: but if ye forsake him, he will forsake you. When they in their trouble did turn unto the Lord God of Israel, and sought him, he was found of them. For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of
Anonymous—Daily Light on the Daily Path

December 26. "The Spirit that Dwelleth in us Lusteth to Envy" (James iv. 5).
"The Spirit that dwelleth in us lusteth to envy" (James iv. 5). This beautiful passage has been unhappily translated in our Revised Version: "The Spirit that dwelleth in us lusteth to envy." It ought to be, "The Spirit that dwelleth in us loveth us to jealousy." It is the figure of a love that suffers because of its intense regard for the loved object. The Holy Ghost is so anxious to accomplish in us and for us the highest will of God, and to receive from us the truest love for Christ, our Divine
Rev. A. B. Simpson—Days of Heaven Upon Earth

December 19. "God Giveth Grace unto the Humble" (James iv. 6).
"God giveth grace unto the humble" (James iv. 6). One of the marks of highest worth is deep lowliness. The shallow nature, conscious of its weakness and insufficiency, is always trying to advertise itself and make sure of its being appreciated. The strong nature, conscious of its strength, is willing to wait and let its work be made manifest in due time. Indeed, the truest natures are so free from all self-consciousness and self-consideration that their object is not to be appreciated, understood
Rev. A. B. Simpson—Days of Heaven Upon Earth

April 4. "Resist the Devil and He Will Flee" (James iv. 7).
"Resist the devil and he will flee" (James iv. 7). Resist the devil, and he will flee from you. This is a promise, and God will keep it to us. If we resist the adversary, He will compel him to flee, and will give us the victory. We can, at all times, fearlessly stand up in defiance, in resistance to the enemy, and claim the protection of our heavenly King just as a citizen would claim the protection of the government against an outrage or injustice on the part of violent men. At the same time we
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Approbation of Goodness is not the Love of It.
ROMANS ii. 21--23.--"Thou therefore which, teachest another, teachest Thou not thyself? thou that preachest a man should not steal, dost thou steal? thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? thou that makest thy boast of the law, through, breaking the law dishonorest thou God?" The apostle Paul is a very keen and cogent reasoner. Like a powerful logician who is confident that he has the truth upon his side,
William G.T. Shedd—Sermons to the Natural Man

God's Will About the Future
EDITOR'S NOTE: This Sermon was published the week of Spurgeon's death. The great preacher died in Mentone, France, January 31, 1892. This and the next few Sermons in the Metropolitan Tabernacle Pulpit were printed with a black mourning band circling the margins. A footnote appeared from the original editors, commenting on the providential selection of this message for that particular week: * It is remarkable that the sermon selected for this week should be so peculiarly suitable for the present trying
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

The Lack of Prayer
"Ye have not, because ye ask not."--JAS. iv. 2. "And He saw that there was no man, and wondered that there was no intercessor."--ISA. lix. 16. "There is none that calleth upon Thy name, that stirreth up himself to take hold of Thee."--ISA. lxiv. 7. At our last Wellington Convention for the Deepening of the Spiritual Life, in April, the forenoon meetings were devoted to prayer and intercession. Great blessing was found, both in listening to what the Word teaches of their need and power, and in joining
Andrew Murray—The Ministry of Intercession

Addresses on Holiness,
IN EXETER HALL. FIRST ADDRESS. I think it must be self-evident to everyone present that it is the most important question that can possibly occupy the mind of man--how much like God we can be--how near to God we can come on earth preparatory to our being perfectly like Him, and living, as it were, in His very heart for ever and ever in Heaven. Anyone who has any measure of the Spirit of God, must perceive that this is the most important question on which we can concentrate our thoughts; and the
Catherine Booth—Godliness

But Though Prayer is Properly Confined to Vows and Supplications...
But though prayer is properly confined to vows and supplications, yet so strong is the affinity between petition and thanksgiving, that both may be conveniently comprehended under one name. For the forms which Paul enumerates (1 Tim. 2:1) fall under the first member of this division. By prayer and supplication we pour out our desires before God, asking as well those things which tend to promote his glory and display his name, as the benefits which contribute to our advantage. By thanksgiving we duly
John Calvin—Of Prayer--A Perpetual Exercise of Faith

"What is Your Life?"
"Whereas ye know not what shall be on the morrow. For what is your life? It is even as a vapour, that appeareth for a little time, and then vanisheth away."--JAS. iv. 14. AN OLD YEAR SERMON TO-MORROW, the first day of a new year, is a day of wishes. To-day, the last day of an old year, is a day of questions. Tomorrow is a time of anticipation; to-day a time of reflection. To-morrow our thoughts will go away out to the coming opportunities, and the larger vistas which the future is opening up to even
Henry Drummond—The Ideal Life

The Right to My Own Time
"Come now, ye that say, Today or tomorrow we will go into this city, and spend a year there, and trade, and get gain: whereas ye know not what shall be on the morrow.... For that ye ought to say, If the Lord will, we shall both live, and do this or that."--James 4:13-15 "Mrs. Ning and I are going out to see Grandma Woo, who has been sick. Wouldn't you like to come too?" I was sitting at my desk, with all the paraphernalia of Chinese study spread out before me. I looked at my desk, looked at the
Mabel Williamson—Have We No Rights?

Next Let not Man, Now that He Knoweth that by the Grace of God...
44. Next let not man, now that he knoweth that by the grace of God he is what he is, fall into another snare of pride, so as by lifting up himself for the very grace of God to despise the rest. By which fault that other Pharisee both gave thanks unto God for the goods which he had, and yet vaunted himself above the Publican confessing his sins. What therefore should a virgin do, what should she think, that she vaunt not herself above those, men or women, who have not this so great gift? For she ought
St. Augustine—Of Holy Virginity.

Whether Strife is a Daughter of Anger?
Objection 1: It would seem that strife is not a daughter of anger. For it is written (James 4:1): "Whence are wars and contentions? Are they not . . . from your concupiscences, which war in your members?" But anger is not in the concupiscible faculty. Therefore strife is a daughter, not of anger, but of concupiscence. Objection 2: Further, it is written (Prov. 28:25): "He that boasteth and puffeth up himself, stirreth up quarrels." Now strife is apparently the same as quarrel. Therefore it seems
Saint Thomas Aquinas—Summa Theologica

Whether Quarreling is Opposed to the virtue of Friendship or Affability?
Objection 1: It seems that quarreling is not opposed to the virtue of friendship or affability. For quarreling seems to pertain to discord, just as contention does. But discord is opposed to charity, as stated above ([3236]Q[37], A[1]). Therefore quarreling is also. Objection 2: Further, it is written (Prov. 26:21): "An angry man stirreth up strife." Now anger is opposed to meekness. Therefore strife or quarreling is also. Objection 3: Further, it is written (James 4:1): "From whence are wars and
Saint Thomas Aquinas—Summa Theologica

Whether Backbiting is a Graver Sin than Tale-Bearing?
Objection 1: It would seem that backbiting is a graver sin than tale-bearing. For sins of word consist in speaking evil. Now a backbiter speaks of his neighbor things that are evil simply, for such things lead to the loss or depreciation of his good name: whereas a tale-bearer is only intent on saying what is apparently evil, because to wit they are unpleasant to the hearer. Therefore backbiting is a graver sin than tale-bearing. Objection 2: Further, he that deprives. a man of his good name, deprives
Saint Thomas Aquinas—Summa Theologica

Whether Every Sin Includes an Action?
Objection 1: It would seem that every sin includes an action. For as merit is compared with virtue, even so is sin compared with vice. Now there can be no merit without an action. Neither, therefore, can there be sin without action. Objection 2: Further, Augustine says (De Lib. Arb. iii, 18) [*Cf. De Vera Relig. xiv.]: So "true is it that every sin is voluntary, that, unless it be voluntary, it is no sin at all." Now nothing can be voluntary, save through an act of the will. Therefore every sin implies
Saint Thomas Aquinas—Summa Theologica

Whether the Reason Can be Overcome by a Passion, against Its Knowledge?
Objection 1: It would seem that the reason cannot be overcome by a passion, against its knowledge. For the stronger is not overcome by the weaker. Now knowledge, on account of its certitude, is the strongest thing in us. Therefore it cannot be overcome by a passion, which is weak and soon passes away. Objection 2: Further, the will is not directed save to the good or the apparent good. Now when a passion draws the will to that which is really good, it does not influence the reason against its knowledge;
Saint Thomas Aquinas—Summa Theologica

Whether the Gift of Knowledge is Practical Knowledge?
Objection 1: It would seem that the knowledge, which is numbered among the gifts, is practical knowledge. For Augustine says (De Trin. xii, 14) that "knowledge is concerned with the actions in which we make use of external things." But the knowledge which is concerned about actions is practical. Therefore the gift of knowledge is practical. Objection 2: Further, Gregory says (Moral. i, 32): "Knowledge is nought if it hath not its use for piety . . . and piety is very useless if it lacks the discernment
Saint Thomas Aquinas—Summa Theologica

Whether Omission is a Special Sin?
Objection 1: It would seem that omission is not a special sin. For every sin is either original or actual. Now omission is not original sin, for it is not contracted through origin nor is it actual sin, for it may be altogether without act, as stated above ([2975]FS, Q[71], A[5]) when we were treating of sins in general. Therefore omission is not a special sin. Objection 2: Further, every sin is voluntary. Now omission sometimes is not voluntary but necessary, as when a woman is violated after taking
Saint Thomas Aquinas—Summa Theologica

Whether a Movement of Faith is Required for the Justification of the Ungodly?
Objection 1: It would seem that no movement of faith is required for the justification of the ungodly. For as a man is justified by faith, so also by other things, viz. by fear, of which it is written (Ecclus. 1:27): "The fear of the Lord driveth out sin, for he that is without fear cannot be justified"; and again by charity, according to Lk. 7:47: "Many sins are forgiven her because she hath loved much"; and again by humility, according to James 4:6: "God resisteth the proud and giveth grace to
Saint Thomas Aquinas—Summa Theologica

Whether Humility is the Greatest of the virtues?
Objection 1: It would seem that humility is the greatest of the virtues. For Chrysostom, expounding the story of the Pharisee and the publican (Lk. 18), says [*Eclog. hom. vii de Humil. Animi.] that "if humility is such a fleet runner even when hampered by sin that it overtakes the justice that is the companion of pride, whither will it not reach if you couple it with justice? It will stand among the angels by the judgment seat of God." Hence it is clear that humility is set above justice. Now justice
Saint Thomas Aquinas—Summa Theologica

Whether Pride is the Most Grievous of Sins?
Objection 1: It would seem that pride is not the most grievous of sins. For the more difficult a sin is to avoid, the less grievous it would seem to be. Now pride is most difficult to avoid; for Augustine says in his Rule (Ep. ccxi), "Other sins find their vent in the accomplishment of evil deeds, whereas pride lies in wait for good deeds to destroy them." Therefore pride is not the most grievous of sins. Objection 2: Further, "The greater evil is opposed to the greater good," as the Philosopher
Saint Thomas Aquinas—Summa Theologica

Whether it was Fitting that the Mother of God Should Go to the Temple to be Purified?
Objection 1: It would seem that it was unfitting for the Mother of God to go to the Temple to be purified. For purification presupposes uncleanness. But there was no uncleanness in the Blessed Virgin, as stated above (QQ[27],28). Therefore she should not have gone to the Temple to be purified. Objection 2: Further, it is written (Lev. 12:2-4): "If a woman, having received seed, shall bear a man-child, she shall be unclean seven days"; and consequently she is forbidden "to enter into the sanctuary
Saint Thomas Aquinas—Summa Theologica

Whether Christ Should have Been Baptized in the Jordan?
Objection 1: It would seem that Christ should not have been baptized in the Jordan. For the reality should correspond to the figure. But baptism was prefigured in the crossing of the Red Sea, where the Egyptians were drowned, just as our sins are blotted out in baptism. Therefore it seems that Christ should rather have been baptized in the sea than in the river Jordan. Objection 2: Further, "Jordan" is interpreted a "going down." But by baptism a man goes up rather than down: wherefore it is written
Saint Thomas Aquinas—Summa Theologica

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