To him therefore who knows to do good, and doesn’t do it, to him it is sin.
Parallel Translations
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To him therefore who knows to do good, and doesn’t do it, to him it is sin.
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Therfore to him that knoweth how to do good and doth it not to him it is synne.
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Therefore, to him that knoweth how to doe well, and doeth it not, to him it is sinne.
Cross-references (9)
Passages linked to James 4:17 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- John 9:41 Jesus said to them, “If you were blind, you would have no sin; but now you say, ‘We see.’ Therefore your sin remains.
- John 13:17 If you know these things, blessed are you if you do them.
- John 15:22 If I had not come and spoken to them, they would not have had sin; but now they have no excuse for their sin.
- 2 Peter 2:21 For it would be better for them not to have known the way of righteousness, than after knowing it, to turn back from the holy commandment delivered to them.
- Luke 12:47-48 That servant, who knew his lord’s will, and didn’t prepare, nor do what he wanted, will be beaten with many stripes, but he who didn’t know, and did things worthy of stripes, will be beaten with few stripes. To whomever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked.
- Romans 1:32 who, knowing the ordinance of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them.
- Romans 2:17-23 Indeed you bear the name of a Jew, rest on the law, glory in God, know his will, and approve the things that are excellent, being instructed out of the law, and are confident that you yourself are a guide of the blind, a light to those who are in darkness, a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. You therefore who teach another, don’t you teach yourself? You who preach that a man shouldn’t steal, do you steal? You who say a man shouldn’t commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who glory in the law, do you dishonor God by disobeying the law?
- Romans 1:20-21 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity, that they may be without excuse. Because knowing God, they didn’t glorify him as God, and didn’t give thanks, but became vain in their reasoning, and their senseless heart was darkened.
- Romans 7:13 Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, was producing death in me through that which is good; that through the commandment sin might become exceedingly sinful.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain The conclusion of all the former treatise: The knowledge…
The conclusion of all the former treatise: The knowledge of the will of God doth not only nothing at all profit, unless the life be answerable unto it, but also maketh the sins far more grievous.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 17 Therefore to him that knoweth to do good,…
17 Therefore to him that knoweth to do good, and doeth it not, to him it is sin.
Ver. 17. To him that knoweth] Lest they should reply, we know all this, that except we live and God list, we can do nothing. Do ye know to do well, saith he, and do it not? this increaseth your guilt. Sin against knowledge is sin with an accent, wickedness with a witness, such as is not to be excused by any plea or colour. See Joh 9:41. {See Trapp on "Joh 9:41"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Either this may relate to all that the apostle…
Either this may relate to all that the apostle had been before speaking of; q.d. I have admonished you of your duty, and now ye know what ye are to do, and therefore if you do it not it will be your sin: or, it may refer to what he was immediately before discoursing of, and may be spoken to prevent an objection. They might say, he taught them no more than what they knew already; and that they acknowledged God’s providence in all things. To this he replies, that if they knew their duty, they ought to practise it, and so actually submit themselves and their affairs to the conduct of that providence; and their not doing it, now that they knew it, would the rather be their sin.
To him it is sin; i.e. sin indeed, or (as we say) sin with a witness; a greater sin, and which hath more of the nature of sin in it, or is more highly aggravated, by being against knowledge, and so is punishable with severer vengeance, than if done out of ignorance, Luk 12:47. See the like expression, Joh 9:41; 15:22,24.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Observe here, 1. That sins of ignorance are sins,…
Observe here, 1. That sins of ignorance are sins, and render men greatly culpable, though ignorance will in some degree lessen their punishment.
Observe here, 2. That to sin against light and knowledge is a very heinous aggravation of sin; because the knowlege of our duty lays us under the greatest obligation to do it.
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3. That the greater advantages and opportunities any man has of knowing his duty; and the more knowlege he sins against in not doing of it, the greater is his sin, and the more grievous will be his condemnation.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Therefore to him that knoweth to do good,.... This…
Therefore to him that knoweth to do good,.... This may regard not only the last particular of referring all things to the will of God, the sovereign disposer of life, and all events, which some might have the knowledge of in theory, though they did not practise according to it; but all the good things the apostle had exhorted to, and the contrary to which he had warned from, in this epistle; and suggests, that a Gnostic, or one that knows the will of God, in the several branches of it, revealed in his word,
and doth it not, to him it is sin: it is a greater sin; it is an aggravated one; it is criminal in him that is ignorant of what is good, and does that which is evil, nor shall he escape punishment; but it is much more wicked in a man that knows what is right and good, and ought to be done, and does it not, but that which is evil, and his condemnation will be greater; see Luk 12:47. The omission of a known duty, as well as the commission of a known sin, is criminal.
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Next: James Chapter 5
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Therefore to him that knoweth to do good and…
Therefore to him that knoweth to do good and doeth it not - That knows what is right, and does not practice it. To him it is sin - This knowledge does not prevent, but increase, his condemnation.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 17. To him that knoweth to do good]…
Verse 17. To him that knoweth to do good] As if he had said: After this warning none of you can plead ignorance; if, therefore, any of you shall be found to act their ungodly part, not acknowledging the Divine providence, the uncertainty of life, and the necessity of standing every moment prepared to meet God-as you will have the greater sin, you will infallibly get the greater punishment. This may be applied to all who know better than they act. He who does not the Master's will because he does not know it, will be beaten with few stripes; but he who knows it and does not do it, shall be beaten with many; Lu 12:47; Lu 12:48. St. James may have the Christians in view who were converted from Judaism to Christianity. They had much more light and religious knowledge than the Jews had; and God would require a proportionable improvement from them.
1. SAADY, a celebrated Persian poet, in his Gulistan, gives us a remarkable example of this going from city to city to buy and sell, and get gain. "I knew," says he, "a merchant who used to travel with a hundred camels laden with merchandise, and who had forty slaves in his employ. This person took me one day to his warehouse, and entertained me a long time with conversation good for nothing. 'I have,' said he, 'such a partner in Turquestan; such and such property in India; a bond for so much cash in such a province; a security for such another sum.' Then, changing the subject, he said, 'I purpose to go and settle at Alexandria, because the air of that city is salubrious.' Correcting himself, he said, 'No, I will not go to Alexandria; the African sea (the Mediterranean) is too dangerous. But I will make another voyage; and after that I will retire into some quiet corner of the world, and give up a mercantile life.' I asked him (says Saady) what voyage he intended to make. He answered, 'I intend to take brimstone to Persia and China, where I am informed it brings a good price; from China I shall take porcelain to Greece; from Greece I shall take gold tissue to India; from India I shall carry steel to Haleb (Aleppo;) from Haleb I shall carry glass to Yemen (Arabia Felix;) and from Yemen I shall carry printed goods to Persia. When this is accomplished I shall bid farewell to the mercantile life, which requires so many troublesome journeys, and spend the rest of my life in a shop.' He said so much on this subject, till at last he wearied himself with talking; then turning to me he said, 'I entreat thee, Saady, to relate to me something of what thou hast seen and heard in thy travels.' I answered, Hast thou never heard what a traveller said, who fell from his camel in the desert of Joor? Two things only can fill the eye of a covetous man-contentment, or the earth that is cast on him when laid in his grave."
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This is an instructive story, and is taken from real life. In this very way, to those same places and with the above specified goods, trade is carried on to this day in the Levant. And often the same person takes all these journeys, and even more. We learn also from it that a covetous man is restless and unhappy, and that to avarice there are no bounds. This account properly illustrates that to which St. James refers: To-day or to-morrow we will go into such a city, and continue there a year, and buy and sell, and get gain.
2. Providence is God's government of the world; he who properly trusts in Divine providence trusts in God; and he who expects God's direction and help must walk uprightly before him; for it is absurd to expect God to be our friend if we continue to be his enemy.
3. That man walks most safely who has the least confidence in himself. True magnanimity keeps God continually in view. He appoints it its work, and furnishes discretion and power; and its chief excellence consists in being a resolute worker together with him. Pride ever sinks where humility swims; for that man who abases himself God will exalt. To know that we are dependent creatures is well; to feel it, and to act suitably, is still better.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Therefore to him that knoweth to do good, and…
Therefore to him that knoweth to do good, and doeth it not, to him it is sin - That is, he is guilty of sin if he does not do it. Cotton Mather adopted it as a principle of action, “that the ability to do good in any case imposes an obligation to do it.” The proposition in the verse before us is of a general character, but probably the apostle meant that it should refer to the point specified in the previous verses - the forming of plans respecting the future. The particular meaning then would be, “that he who knows what sort of views he should take in regard to the future, and how he should form his plans in view of the uncertainty of life, and still does not do it, but goes on recklessly, forming his plans beastingly and confident of success, is guilty of sin against God.” Still, the proposition will admit of a more general application. It is universally true that if a man knows what is right, and does not do it, he is guilty of sin.
If he understands what his duty is; if he has the means of doing good to others; if by his name, his influence, his wealth, he can promote a good cause; if he can, consistently with other duties, relieve the distressed, the poor, the prisoner, the oppressed; if he can send the gospel to other lands, or can wipe away the tear of the mourner; if he has talents by which he can lift a voice that shall be heard in favor of temperance, chastity, liberty, and religion, he is under obligations to do it: and if, by indolence, or avarice, or selfishness, or the dread of the loss of popularity, he does not do it, he is guilty of sin before God. No man can be released from the obligation to do good in this world to the extent of his ability; no one should desire to be. The highest privilege conferred on a mortal, besides that of securing the salvation of his own soul, is that of doing good to others - of alleviating sorrow, instructing ignorance, raising up the bowed down, comforting those that mourn, delivering the wronged and the oppressed, supplying the wants of the needy guiding inquirers into the way of truth, and sending liberty, knowledge, and salvation around the world. If a man does not do this when he has the means, he sins against his own soul, against humanity, and against his Maker; if he does it cheerfully and to the extent of his means, it likens him more than anything else to God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain The general principle illustrated by the particular example just…
The general principle illustrated by the particular example just discussed is here stated: knowledge without practice is imputed to a man as great and presumptuous sin. James reverts to the principle with which he started. Nothing more injures the soul than wasted impressions. Feelings exhaust themselves and evaporate, if not embodied in practice. As we will not act except we feel, so if we will not act out our feelings, we shall soon cease to feel.
Next: James Chapter 5
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 17. Therefore—As a summing up.
17. Therefore—As a summing up.
To do good—Rather, to do well, in opposition to the evil of the last verse. The doing well is the ceasing from such boasting, and the trusting ourselves to the divine hand. It is not the purpose of the text to condemn sins of omission.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 17. Therefore to him that knoweth to do good…
17. Therefore to him that knoweth to do good …] The law of conscience is here enforced in its utmost width. To leave undone what we know we ought to do, is sin, even though there be no outward act of what men call crime or vice. The bearing of the general axiom on the immediate context is obviously that though men assented then, as we too often assent, to the abstract truth of the shortness of life and the uncertainty of the future, they went on practically as before with far-stretching calculations. Such men need to be reminded that this inconsistency is of the very essence of sin.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (17) Therefore . . . .—A difficulty presents itself…
(17) Therefore . . . .—A difficulty presents itself in this verse—whether the application be general, or a particular comment on the words preceding. Probably both ideas are correct. We learn the converse to the evil of vainglory in life, namely, the good which may be wrought by every one. Occasions of well-doing lie in the abject at our doors, and the pleadings of pity in our very hearts. And thus it is that omission is at times worse than commission; and more souls are in jeopardy for things left undone than for things done. In “The Beautiful Legend” there is a strife between the call of duty to give out a dole of bread to the hungry, and the temptation to linger in religious ecstasy over a vision of Christ. But the true brother knew “to do good,” and did it; and, returning at the end of his work, found his cell full of the radiant presence of the Lord, and heard the words of rich approval—
“Hadst thou stayed, I must have fled.”
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And again, in another succession of thoughts on the text, God has no need of human knowledge; no, nor of our ignorance; “and it is a sin to shut the ears to instruction: it is a duty to get knowledge, to increase in knowledge, to abound in knowledge.” Nor must we rest therein, but (2Pe_1:6-7) “add to knowledge temperance, patience, godliness, brotherly kindness, charity.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Conclusion of the section. "Some have supposed a direct…
Conclusion of the section. "Some have supposed a direct reference to Rom_14:23, "Whatsover is not of faith is sin." We can scarcely assume so much; but the correspondence is very remarkable, and St. James supplements St. Paul. It is sin to doubt whether a thing be right, and yet do it. It is also sin to know that a thing is right, and yet to leave it undone" (Dean Scott, in the "Speaker"s Commentary")
The greatness of sins of omission.
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It is not only sinful to do wrong; it is also sinful to lose an opportunity of doing good. God means us not only to be harmless, but also to be useful; not only to be innocent, but to be followers of that which is good. How miserable is the satisfied acquiescence in the thought, "I never did anybody any harm a thought which is falsely used as a consolation at many a death-bed! The slothful servant who hid the talent in a napkin did no wrong with it, but nevertheless he was condemned. He had failed to do good. So God claims from all of us, not merely that we should "cease to do evil," but also that we should "learn to do well;" for "to him that knoweth to do good, and doeth it not, to him it is sin."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 17. To him that knoweth to do good. The…
17. To him that knoweth to do good. The connection of thought is probably as follows: “I have warned you that such boasting is wrong, and that the right way is to speak submissively (as in verse 15). If you know how to do the right and yet do it not the sin is the greater on account of your knowledge.”
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain Sin. (See Scofield "Rom 3:23").
sin
Sin. (See Scofield "Rom 3:23").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 4:17 Remember: This verse is probably a maxim that…
4:17 Remember: This verse is probably a maxim that James expected his readers to recognize. Its source is unknown, but it is consistent with the teaching of Scripture (cp. Deut 24:15; Prov 3:27-28; Matt 25:41-46; Luke 12:47).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.