GOD'S WORD® Translation (©1995)
Whoever knows what is right but doesn't do it is sinning.

King James Bible
Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

Douay-Rheims Bible
To him therefore who knoweth to do good, and doth it not, to him it is sin.

Darby Bible Translation
To him therefore who knows how to do good, and does it not, to him it is sin.

English Revised Version
To him therefore that knoweth to do good, and doeth it not, to him it is sin.

Webster's Bible Translation
Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

Weymouth New Testament
If, however, a man knows what it is right to do and yet does not do it, he commits a sin.

World English Bible
To him therefore who knows to do good, and doesn't do it, to him it is sin.

Young's Literal Translation
to him, then, knowing to do good, and not doing, sin it is to him.

Cross References

Luke 12:47 "And that slave who knew his master's will and did not get ready or act in accord with his will, will receive many lashes,

John 9:41 Jesus said to them, "If you were blind, you would have no sin; but since you say, 'We see,' your sin remains.

2 Peter 2:21 For it would be better for them not to have known the way of righteousness, than having known it, to turn away from the holy commandment handed on to them.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 11-17

In this part of the chapter,

I. We are cautioned against the sin of evil-speaking: Speak not evil one of another, brethren, v. 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 (Prov. 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, Mt. 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? v. 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, v. 13, 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, To-day or to-morrow 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, v. 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 to-morrow, 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, v. 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. Syn Theoµ-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, v. 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 v. 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 (v. 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, Jn. 9:41.

Calvin's Commentary

13 Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:

13 Age nunc, qui dicitis, Hodie et cras eamus in civitatem, et transigamus illic annum unum, et mercemur et lucremur;

14 Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.

14 Qui nescitis quid cras futurum sit; quae enim est vita nostra? vapor est scilicet ad exiguum tempus apparens, deinde evanescens:

15 For that ye ought to say, If the Lord will, we shall live, and do this, or that.

15 Quum dicere debeatis, Si Dominus voluerit, et vixerimus, faciemus hoc vel illud.

16 But now ye rejoice in your boastings: all such rejoicing is evil.

16 Nunc autem gloriamini in superbiis vestris; omnia gloriatio talis, mala est.

17 Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

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December 26. "The Spirit that Dwelleth in us Lusteth to Envy" (James iv. 5).
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Whether Strife is a Daughter of Anger?
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Whether Quarreling is Opposed to the virtue of Friendship or Affability?
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Saint Thomas Aquinas—Summa Theologica

Whether Backbiting is a Graver Sin than Tale-Bearing?
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Saint Thomas Aquinas—Summa Theologica

Whether Every Sin Includes an Action?
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Saint Thomas Aquinas—Summa Theologica

Whether the Reason Can be Overcome by a Passion, against Its Knowledge?
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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