Exegetical and Hermeneutical Commentary of James 4:15
For that ye [ought] to say, If the Lord will, we shall live, and do this, or that.
15. For that ye ought to say ] Literally, Instead of saying, but the English may be admitted as a fair paraphrase.
If the Lord will, we shall live ] This is the reading of the better MSS. The Received Text gives “If the Lord will, and we live, we will do this or that.” The sense is substantially the same with either, but it is perhaps, more expressive to refer both life and action to the one Supreme Will. It is better here to refer the word “Lord” to God in His Absolute Unity, without any thought of the distinction of the Persons. The reference of all the contingencies of the future to one supremely wise and loving Will has been in all ages of Christendom the stay and strength of devout souls. It has left its mark, even where it has not always been received as a reality, in familiar formul, such as “God willing,” Deo Volente, or even the abbreviated D. V. There is, perhaps, a special interest in noting that St Paul uses the self-same formula as St James in reference to his plans for the future (1Co 4:19).
Fuente: The Cambridge Bible for Schools and Colleges
For that ye ought to say – Instead of what you do say, we will go into such a city, you ought rather to recognise your absolute dependence on God, and feel that life and success are subject to his will. The meaning is not that we ought always to be saying that in so many words, for this might become a mere ostentatious form, offensive by constant unmeaning repetition; but we are, in the proper way, to recognise our dependence on him, and to form all our plans with reference to his will.
If the Lord will … – This is proper, because we are wholly dependent on him for life, and as dependent on him for success. He alone can keep us, and he only can make our plans prosperous. In a thousand ways he can thwart our best-laid schemes, for all things are under his control. We need not travel far in life to see how completely all that we have is in the hands of God, or to learn how easily he can frustrate us if he pleases. There is nothing on which the success of our plans depends over which we have absolute control; there is nothing, therefore, on which we can base the assurance of success but his favor.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. For that ye ought to say] Instead of saying, or instead of which ye should say,
If the Lord will, we shall live] I think St. James had another example from the rabbins in view, which is produced by Drusius, Gregory, Cartwright, and Schoettgen, on this clause: “The bride went up to her chamber, not knowing what was to befall her there.” On which there is this comment: “No man should ever say that he will do this or that, without the condition IF GOD WILL. A certain man said, ‘To-morrow shall I sit with my bride in my chamber, and there shall rejoice with her.’ To which some standing by said, im gozer hashshem, ‘If the Lord will.’ To which he answered, ‘Whether the Lord will or not, to-morrow will I sit with my bride in my chamber.’ He did so; he went with his bride into his chamber, and at night they lay down; but they both died, antequam illam cognosceret.” It is not improbable that St. James refers to this case, as he uses the same phraseology.
On this subject I shall quote another passage which I read when a schoolboy, and which even then taught me a lesson of caution and of respect for the providence of God. It may be found in Lucian, in the piece entitled, , , c. 6: , , , , , , ‘ , , . “A man was invited by one of his friends to come the next day to supper. I will certainly come, said he. In the mean time a tile fell from a house, I knew not who threw it, and killed him. I therefore laughed at him for not fulfilling his engagement.” It is often said Fas est et ab hoste doceri, ” we should learn even from our enemies.” Take heed, Christian, that this heathen buffoon laugh thee not out of countenance.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For that ye ought to say: it is the real acknowledgment of Gods providence, and the dependence of all our affairs upon him, which is here required; and this is to be done, either expressly with the mouth in such like forms of speech as this is, so far as is needful for our glorifying God, and distinguishing ourselves from those that are profane, as hath been customary with the saints in Scripture, Act 18:21; Rom 1:10, and other places, but always inwardly, and in the heart.
If the Lord will; i.e. with his providential or directive will, which as yet we do not know, and therefore we say: If the Lord will: for all our counsels and determinations must be regulated by his preceptive or directive will, which we do know; and therefore, with respect to that will, we are not to say: We will do this, or that, if God will, i.e. commands it, but we must first see that it be commanded, and then resolve to do it if God will, that is, if in his providence he shall permit us.
If the Lord will, we shall live, and do this, or that; some read the words: If the Lord will, and we shall live, we will do this, or that; and then the latter copulative and is redundant, and the sense is, that all our actions depend not only upon our living, but upon Gods willing; God may permit us to live, and yet not permit us to do this or that. But if we take the words according to our reading: If the Lord will, we shall live, and do this, or that, the meaning is, that both our life and actions depend upon the will of God, nor the one, nor the other, is in our power. And so here is a double check to the vain boasts of those that were so peremptory in their resolutions, without considering the frailty of their own lives, or the dependence of their actions upon Gods will, when both the one and the other are at his disposal.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. Literally, “instead ofyour saying,” &c. This refers to “ye that say”(Jas 4:13).
we shall liveThe bestmanuscripts read, “We shall both live and do,“&c. The boasters spoke as if life, action, and theparticular kind of action were in their power, whereas all threedepend entirely on the will of the Lord.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For that ye ought to say,…. Instead of saying we will go to such and such a place, and do this, and that, and the other thing, it should be said,
if the Lord will, and we shall live, and do this and that; the last “and” is left out in the Vulgate Latin, Syriac, Arabic, and Ethiopic versions; and the passage rendered thus, “if the Lord will, and we shall live, we will do this”: so that here are two conditions of doing anything; the one is, if it should be agreeable to the determining will and purpose of God, by which everything in the world comes to pass, and into which the wills of men should be resolved, and resigned; and the other is, if we should live, since life is so very uncertain and precarious: and the sense is, not that this exact form of words should be always used, but what is equivalent to them, or, at least, that there should be always a sense of these things upon the mind; and there should be a view to them in all resolutions, designs, and engagements: and since the words are so short and comprehensive, it might be proper for Christians to use themselves to such a way of speaking; upon all occasions; we find it used by the Apostle Paul frequently, as in
Ac 18:2, and even by Jews, Heathens, and Turks. It is a saying of Ben Syra, the Jew p,
“let a man never say he will do anything, before he says
, “if God will””
So Cyrus, king of Persia, when, under pretence of hunting, he designed an expedition into Armenia, upon which an hare started, and was caught by an eagle, said to his friends, this will be a good or prosperous hunting to us, , “if God will” q. And very remarkable are the words of Socrates to Alcibiades, inquiring of him how he ought to speak; says Socrates, , “if God will” r; and says he, in another place s,
“but I will do this, and come unto thee tomorrow, “if God will”.”
And it is reported of the Turks t, that they submit everything to the divine will; as the success of war, or a journey, or anything, even of the least moment, they desire to be done; and never promise themselves, or others, anything, but under this condition, “In Shallah”, if God will.
p Sentent. 11. q Xenophon. Cyropaed. l. 2. c. 25. r Plato in Aleibiade, p. 135. s Plato in Laches. t Smith de Moribus Turc. p. 74.
Fuente: John Gill’s Exposition of the Entire Bible
For that ye ought to say ( ). “Instead of the saying as to you” (genitive of the articular infinitive with the preposition and the accusative of general reference with ), “instead of your saying.”
If the Lord will ( ). Condition of the third class with and the present active subjunctive (or first aorist active in some MSS). The proper attitude of mind (Acts 18:21; 1Cor 4:19; 1Cor 16:7; Rom 1:19; Phil 2:19; Phil 2:24; Heb 6:3), not to be uttered always in words like a charm. This Hellenistic formula was common among the ancient heathen, as today among modern Arabs like the Latin deo volente.
This or that ( ). Applicable to every act.
Fuente: Robertson’s Word Pictures in the New Testament
For that ye ought to say [ ] . Ver. 14 was parenthetical, so that at this point the thought is taken up from ver 13 Ye who say we will go, etc. – for that ye ought to say. The rendering in margin of Rev. is simpler : instead of your saying.
Fuente: Vincent’s Word Studies in the New Testament
1) One owes it to the Lord and his fellow man to say with regards to his plans, “if it is the Lord’s will, we shall” etc. Heb 10:36 –1Pe 2:15.
2) This attitude of mind refers to the things of tomorrow, as of relationship to them should be, Act 18:21; 1Co 4:19; 1Co 16:9; Php_2:19-24; Act 17:28.
So on I go – not knowing I would not if I might; I’d rather walk in the dark with God Than go alone in the light; I’d rather walk by faith with Him Than go alone by sight.
– Selected
Fuente: Garner-Howes Baptist Commentary
15 If the Lord will. A twofold condition is laid down, “If we shall live so long,” and, “If the Lord will;” because many things may intervene to upset what we may have determined; for we are blind as to all future events. (135) By will he means not that which is expressed in the law, but God’s counsel by which he governs all things.
(135) The words may be rendered thus, “If the Lord will, we shall both live and do this or that.” So that living and doing are both dependent on God’s will.
Fuente: Calvin’s Complete Commentary
(15) For that ye ought to say . . . .Referring to Jas. 4:13, in some such a continuation of reproof as this: Woe unto you that say, . . . . instead of saying, If the Lord will. . . . In fact, it is a thing of the past, not of time, but completed action on the part of GodIf the Lord have willed it, we shall both live and do this or that. Such is far, be it noted, from Fatalism, in even its best form, as under the teaching of Islam. The sovereignty of God is acknowledged, but with it is plainly recognised the existence of mans free will, dependent, however, on the permission of the Most High for its fleeting duration and power. St. Paul speaks in similar tone of coming to Corinth, if the Lord will (1Co. 4:19); and God willing (D.V.), the reference of all the contingencies of the future to One supremely wise and loving Will, has been in all ages of Christendom the stay and strength of devout souls.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. To say In word or in heart. The precise and perfunctory utterance of the formula is of far less value than the deep consciousness of our own evanescent nature, and our deep dependence on God, consummated in a complete committal, ever renewed daily and hourly, of ourselves into his hand.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Because you ought to say, “If the Lord wills, we will both live, and do this or that”.’
They should therefore live each day as though it might be their last, and recognise that every day that they have after that, is a gift from God, (for the truth is that every day someone somewhere falls dead, with medical experts not knowing why it happened). They ought then to say, “If the Lord wills, we will both live, and do this or that.” And if they do that they will not consider making gains so important. Note that he does not say, ‘if the Lord wills we will get gain’. For if they live in the light of eternity their perspectives will change. They will be more concerned with spiritual gain and with the Lord’s will, and with doing good to those in need (Jas 4:17), because they will recognise that they may shortly have to give account.
(Paul writes to the Corinthians, “I will come to you soon, if the Lord wills” (1Co 4:19). “I hope to spend some time with you, if the Lord permits” (1Co 16:7). On the other hand we must beware of simply saying, if the Lord wills’ or ‘DV’ in a way that results in it becoming a platitude. There is nothing wrong in it if it is sincere, but we must make sure that we really are taking it into account in what we do, otherwise it will lead to our own condemnation).
Fuente: Commentary Series on the Bible by Peter Pett
Jam 4:15. For that ye ought to say, Instead of which you ought to say, If the Lord will, and we shall live, we will do this, or that. Pious men have such a tacit sense of their dependance upon God, when they do not express it in words; so ought we to understand Rom 15:28. 1Co 16:5. Indeed, the having in our minds such a constant regard to the providence of God, and such a due sense of our own frailty and mortality, is of much more moment than the outwardly expressing it; though, no doubt, the outward expression is highly proper, as it may put us in mind not to extend our views in this world too far, lest the grave lie between us and our distant hopes, and because we are continually in the hands of the Most High.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jas 4:15 . After the reason has been given in Jas 4:14 why it was wrong to speak as in Jas 4:13 , this verse tells us how we ought to speak.
] is closely connected with , Jas 4:13 , so that Jas 4:14 forms a parenthesis: Ye who say, To-day, etc., instead of saying , . . .
According to the reading (instead of the Rec. ), it is most natural to refer not to the protasis (as Tischendorf punctuates it), but to the apodosis (Lachmann and Buttmann; so also Wiesinger and Lange); for, first, it is grammatically more correct [210] to make only the conjunctive dependent on , and to take the two indicatives together; and, secondly, from this construction the striking thought results, that not only the doing, but also the life, as the condition of the doing, is dependent on the will of God: it is accordingly to be translated: If the Lord will, we shall both live and do this or that. Correctly Wiesinger: “It appears to be more suitable to the sense to take . . as a single condition, and not to complete it by a second.” On the other hand, most expositors retain the reading of the Rec. , but they construe it differently. De Wette refers to the protasis, and takes the second as belonging to the apodosis: “If the Lord will and we live, we shall,” etc.; so also Erasmus, Luther, Calvin, Hornejus, Pott, and in general most expositors (also Winer, see critical remarks; on the contrary, Al. Buttmann, p. 311 [E. T. 362], prefers the indicative). Schneckenburger, indeed, refers to the protasis, but he connects it more closely with : si Deo placet ut vivamus tum faciemus (similarly Grotius and Hottinger), which, however, cannot be linguistically justified. Bornemann (in Winer and Engelhardt’s N. krit. Journ. VI. 1827) commences the apodosis with , and explains it: “Let us seek our sustenance.”
Winer correctly observes that this explanation (which Brckner erroneously ascribes to this commentary) lacks simplicity, and is not supported by Biblical usage. [211] Bouman and others (see critical notes) refer naturally to the protasis, and to the apodosis. The meaning which this reading, unsupported by authorities, gives appears to be suitable, but yet is not correct, for it would be more correct to have said: .
The indicative is to be preferred to the conjunctive in the apodosis, as a reciprocal call to definite action corresponds less with the context than the resolution to do something.
[210] The indicative future after is only found with absolute certainty in Luk 19:40 . See Al. Buttmann, p. 192 [E. T. 222].
[211] The opinion which Winer, in Exo 5 , p. 331 f. [see E. T. 357], has expressed, that perhaps no apodosis is to be assumed, James only intending to say that we should always resolve never to speak decidedly, he has in later editions correctly relinquished.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
15 For that ye ought to say, If the Lord will, we shall live, and do this, or that.
Ver. 15. If the Lord will, &c. ] . So Socrates taught Alcibiades to say, “If God will,” &c. And another could say,
” Nullius est felix conatus et utilis unquam,
Consilium si non detque iuvetque Deus.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15 .] ( Jam 4:14 was parenthetical, and demonstrated the folly of their conduct. Now the sense proceeds, but with inserted by way of taking it up, after the parenthesis, direct from above) instead of (your) saying, If the Lord (God, as usual in this Epistle: see on Jam 4:10 ) will (not , but aor.: properly, shall have willed; i. e. have so determined it in His counsel), we shall both live (with the reading , it would be hardly grammatically allowable to make this clause part of the hypothesis, ‘and if we live.’ With the subjunctive of the rec., this will be the right rendering: but even then it is more probable that the would have been repeated, than that two such incongruous members as and should be included under one hypothetical . The escape from this, “si Deo placet ut vivamus” (Schneckenb., so Grot., al.), is clearly unallowable) and shall do this or that .
Fuente: Henry Alford’s Greek Testament
Jas 4:15 . : “A classical writer would rather have said or ” (Mayor). : Cf. Berachoth , 17 a , “It is revealed and known before Thee that our will is to do Thy will” (quoted by Taylor, op. cit. , p. 29); cf. Joh 7:17 , , In the Hebrew commentary on a curious little work called The Book of the Alphabet of Ben Sira there occur the words , i.e. , “If the Name (= God) wills”; and it is said that this formula should never be omitted when a man is about to undertake anything. This passage occurs in the comment on the eleventh proverb of the “Alphabet,” which runs: “The bride enters the bridal chamber and, nevertheless, knows not what will befall her”. The formula, “If the Name wills,” is, according to Ginsberg, of Mohammedan origin, “for the use of formulas was introduced to the Jews by the Mohammedans”. The formula is, of course, not Ben Sira’s, as it forms no part of the work ascribed to him; the commentary in which it occurs belongs to about the year 1000 probably (see Jewish Encycl. , ii. 678 f.). Cf. , further, Act 18:21 , , 1Co 4:19 , ; and in Pirqe Aboth , ii. 4 occur the words of Rabban Gamliel (middle of third century A.D.), “Do His will as if it were thy will, that He may do thy will as if it were His will. Annul thy will before His will, that He may annul the will of others before thy will” (Taylor). both life and action depend upon God’s will.
Fuente: The Expositors Greek Testament by Robertson
For that, &c. = Instead of (App-104. ) your saying.
will. App-102.
Fuente: Companion Bible Notes, Appendices and Graphics
15.] (Jam 4:14 was parenthetical, and demonstrated the folly of their conduct. Now the sense proceeds, but with inserted by way of taking it up, after the parenthesis, direct from above) instead of (your) saying, If the Lord (God, as usual in this Epistle: see on Jam 4:10) will (not , but aor.: properly, shall have willed; i. e. have so determined it in His counsel), we shall both live (with the reading , it would be hardly grammatically allowable to make this clause part of the hypothesis, and if we live. With the subjunctive of the rec., this will be the right rendering: but even then it is more probable that the would have been repeated, than that two such incongruous members as and should be included under one hypothetical . The escape from this, si Deo placet ut vivamus (Schneckenb., so Grot., al.), is clearly unallowable) and shall do this or that.
Fuente: The Greek Testament
Jam 4:15. , whereas ye ought to say) referring to ye that say, Jam 4:13. An Imperative is here implied, rather say thus.-, and) If the Lord will, we shall BOTH live AND act. We shall both live, is part of the Apodosis;[61] for, if it were part of the Protasis, and would not be placed before we shall act. is expressed in Latin by si vixerimus, where the si is incorrectly added, and the which follows, incorrectly omitted; for (i. e. vivemus) belongs, as we have said, to the Apodosis: and the boasting man so speaks as though he had in his own power, (1.) the particular kind of action, (2.) the action, and (3.) life; whereas (1.) the life of men, (2.) action, and (3.) the particular kind of action, depend entirely on the will of the Lord. See again App. Grit. Ed. ii.-[62] ) The Subjunctive gives to the discourse an expression of modesty.[63]
[61] This is the punctuation also of Lachm. But Vulg. Si Dominus voluerit et (Amiat. omits Si, which other MSS. here insert) vixerimus, faciemus hoc aut illud. So Tisch.-E.
[62] AB read ; Rec. Text, without very old authority, and .-E.
[63] As making the future contingent.-E.
Fuente: Gnomon of the New Testament
If: 2Sa 15:25, 2Sa 15:26, Pro 19:21, Lam 3:37, Act 18:21, Rom 1:10, Rom 15:32, 1Co 4:19, 1Co 16:7, Heb 6:3
Reciprocal: 2Sa 5:19 – inquired Job 22:28 – decree Psa 37:5 – and Luk 12:18 – General Phi 2:19 – But
Fuente: The Treasury of Scripture Knowledge
Jas 4:15. If the Lord will has been much strained by many whose intentions were good toward God. The expression is made to mean if the Lord does not interfere with some “providential act” that will make the plan impossible. God is not doing such things as that in these days. During the formative centuries while the Bible was being revealed and God’s dealings with man were not yet fully made known, He performed various miracles to demonstrate in the ears and before the eyes of man what it means to displease Him. That is all past now and no special act is theatened to show God’s favor or disfavor for what man does; that has to be learned from the written word. The thought is, therefore, that we should make all our plans subject to two provisos, namely, that the Lord wills (that it is according to His will as revealed in the Bible), and that we live to do it. The additional conjunction “and” that is in the Greek text has been omitted by the King James Version. The Englishman’s Greek New Testament renders this verse as follows: “Instead of your saying [the saying expressed in verse 13; the thing they should say is], if the Lord should will and we should live, also, we may do this or that.” This shows the two conditions mentioned above, and rules out any need for “special providence.”
Fuente: Combined Bible Commentary
Jas 4:15. For that ye ought to say: literally, instead of your saying. This verse is directly connected with the 13th, and the 14th verse is to be considered as a parenthesis. Ye say, Today or tomorrow we shall go into such a city; instead of saying, If the Lord will. Ye assert your self-dependence, instead of humbly acknowledging your dependence on God.
If the Lord will. Compare with this expression of dependence the words of St. Paul: I will return again to you, if God will(Act 18:21); I will come to you shortly, if the Lord will(1Co 4:19); I trust to tarry a while with you, if the Lord permit (1Co 16:7).
we shall live and do this or that. The words may be rendered, If the Lord will and we live, we shall do this or that. But our version is better, as both the living and the doing are made dependent on God. The meaning being precisely the same as our common phrase: God willing (Deo volente), I shall do so and so. We must, however, beware of allowing this expression of dependence to degenerate into a mere form, as is too frequently the case; it must be the real feeling of our heart. We must not only acknowledge in words, but deeply realize our dependence on God.
Fuente: A Popular Commentary on the New Testament
Verse 15
Ye ought to say, &c.; that is, they ought habitually to feel their dependence upon God. The direction refers to the proper sentiment to be felt in the heart, and not particularly to the expression of it in language.
Fuente: Abbott’s Illustrated New Testament
The merchant should have made his planning in conscious dependence on God recognizing His sovereign control over all of life (cf. Act 18:21; 1Co 4:19; 1Co 16:7; Php 2:19; Php 2:24). The Latin phrase, deo volente ("God willing," abbreviated D.V.) remains in use even today among some Christians.
"A study of the use of this conditional clause ["If the Lord wills . . ."] in the NT makes it clear that we are not to repeat it mechanically in connection with every statement of future plans. Paul, for example, employs it in Act 18:21 and 1Co 4:19, but he does not use it in Act 19:21; Rom 15:28; or 1Co 16:5; 1Co 16:8. Yet it is obvious that whether Paul explicitly stated it or not, he always conditioned his plans on the will of God." [Note: Burdick, p. 197.]