The Book of Yaakov (James) Chapter 4

“let a man never say he will do anything, before he first says, ‘if HaShem (YHVH) wills’” -Ben Syra Sentent. 11

Yaakov 4:1-17 (Author’s convergent translation from Greek, Aramaic and Hebrew)
 
1 From what source do the quarrels, fighting and the conflicts, striving, controversies come among you? Is the source not your lusts for pleasure that wage war in your body’s members? 2 You lust and do not obtain, so you murder. And you covet, envy, desire to have and cannot get, so you fight and make war. You do not have because you do not ask. 3 You ask and do not receive, because you ask with evil intentions, from yetzer hara[H], the evil inclination, so that you may consume, spend, waste what you ask for, on your lusts, sinful desires. 4 You adulterers and adulteresses, do you not know, understand, comprehend that the friendship/love with this world is enmity, extreme hatred toward the God? Therefore whoever determines to be a friend/lover of this world makes himself an enemy of the God. 5 Or do you think that the Scripture, says in vain, that the spirit that dwells in us lusts toward envy? 6 But He gives a greater grace, favour. Therefore it says, “The God opposes the proud, but gives grace to the lowly, humble, afflicted.” [Prov. 3:34 LXX] Heb. Text of Prov. 3:34 reads “He derides, scorns the proud boaster and to the afflicted, humble, poor He gives grace, favour, acceptance, elegance.” 7 Therefore, submit, be obedient to God. And now stand against, resist the Devil, Slanderer, Accuser and he will flee from you. 8 Draw near to the God and He will draw near to you, cleansing your hands, you sinful; and purify your hearts, you double-minded/double spirited/divided in heart. 9 Be afflicted, and mourn, and weep; let your laughter be turned into sorrow, and your joy into heaviness/grief. 10 Humble yourselves before the sight/face of the Lord YHVH, and He will lift you up. 11 Do not speak evil of one another, Jewish brothers and sisters. The one who speaks evil of a Jewish brother or sister, or passes judgement on his Jewish brother or sister, speaks against the Torah and passes judgement on the Torah; but if you pass judgement on the Torah, you are not a doer of the Torah but a judge over it. 12 There is One Who is the Lawgiver and Judge, the One Who is able to save completely and to destroy fully; but who are you, to put judgment on trial concerning your neighbour? 13 Lead, go to, now, you who say, “Today or tomorrow we’ll go to such and such a city, and spend a year there and buy and sell and make a profit.” 14 Yet you do not know what will happen tomorrow. For your life is a vapor, a mist, smoke that appears, is seen for a short time, gone in a moment, and then is corrupted, disfigured, vanishes, perishes, [Heb. then its canopy will depart]. 15 Instead, you ought to say, “If the Lord YHVH wills, we will live and also do this or that.” 16 But as it is, you rejoice, glory, boast, praise in your pride, arrogance; all such boasting, praising is evil, wicked. 17 Therefore, the one who sees, perceives, knows to do the good and does not, he does sin, evil, misses the mark set by God’s holiness.
 
Yaakov 4:1-17 (Line upon line)
 
1 From what (pothen[G]) source do the quarrels, fighting (polemos[G], hamilchamot[H]) and the conflicts, striving, controversies (mache[G], vehamdaniym[H]) come among you? Is the source not your lusts for pleasure (hēdonē[G], mitoch hata’avot hamiteigarot[H]) that wage war (strateuomai[G]) in your body’s members (melos[G], be’eivareiychem[H])?
2 You lust (epithumeō[G], mitaviym[H]) and do not obtain, so you murder (phoneuō[G], tiratz’chu[H]). And you covet, envy, desire to have (zēloō[G]) and cannot get (epitugchanō[G]), so you fight (machomai[G], utekan’u[H]) and make war (polemeō[G], vetilachamu[H]). You do not have (ve’eiyn lachem[H]) because you do not ask (aiteō[G], mip’neiy shela-she’eletem[H]). 
 
1From what source do the quarrels, fighting and the conflicts, striving, controversies come among you? Is the source not your lusts for pleasure that wage war in your body’s members? 2 You lust and do not obtain, so you murder. And you covet, envy, desire to have and cannot get, so you fight and make war. You do not have because you do not ask.
 
Yaakov began this letter with an admonition against giving in to the yetzer ha-ra (evil inclination/fallen nature). As his teaching draws to a close he reminds his readers of the root of conflict and sin by challenging wrong action born of human wilfulness and rebellion against God.
 
The desires or lusts at war within, are parts of the evil inclination, this is not (as some mistakenly interpret) an allusion to the conflict between the yetzer ha-tov (good inclination) and the yetzer ha-ra (evil inclination). Rather, this is a description of evil divided against itself, a fallen kingdom within.   

In the throes of lust we are disappointed, failing to obtain the object of our lust (when we lust after another person we make that person an object, they are no longer a person to us, at the point of lusting we have chosen to devalue the person by objectifying them). This ironic dissatisfaction is the very nature of lust, like the Adversary (ha-Satan) lust promises fulfilment but doesn’t deliver, we are left empty, unsatisfied.
 
It’s unlikely that the use of the term “murder” here is referring to physical murder, the whole synagogue is being rebuked regarding the core motives of human sin. We see a similar reprimand in 1 Yochanan (John) 3:15, “Whoever hates another person is a murderer.” It is perhaps true to say that ungodly hatred births jealousy, leading to murder, which in turn is evidence of idolatry (born of the constant desire of the Adversary to usurp God’s throne). Scripture affirms the fact that even Satan is subject to lust, and has himself become a slave to his own degradation.   

A similar concept regarding internal motivation is found in the Mishnah: “Whoever thinks, ‘Yours is mine’ is a Sodomite (citizen of S’dom).” - Mishnah Avot 5:3  
 
The Greek hedone translated “lust, desires, pleasure” is the root of the English word Hedonism, the selfish pursuit of pleasure above all else. A popular western form of idolatry born of the ancient Greco-Roman worldview.
 
3 You ask and do not receive, because you ask with evil intentions, from yetzer hara[H], the evil inclination (kakōs[G]), so that you may consume, spend, waste (dapanaō[G]) what you ask for, on your lusts, sinful desires (hēdonē[G], beta’avoteiychem[H]).4 You adulterers
(moichos[G], hanoafiym[H]) and adulteresses (moichalis[G], hanoafot[H]), do you not know,
understand, comprehend (yeda’tem[H]) that the friendship/love (ho philia[G], ahavat[H]) with this world (ho kosmos[G], haolam[H]) is enmity, extreme hatred (echthra[G]) toward the God (ho Theos[G], Elohiym[H])? Therefore whoever determines (boulomai[G]) to be a friend/lover (philia[G], oheiv[H]) of this world (ho kosmos[G], haolam[H]) makes (kathistēmi[G]) himself an enemy (echthros[G]) of the God (ho Theos[G], l'Eilohiym[H]). 
 
3 You ask and do not receive, because you ask with evil intentions, from yetzer hara[H], the evil inclination, so that you may consume, spend, waste what you ask for, on your lusts, sinful desires. 4 You adulterers and adulteresses, do you not know, understand, comprehend that the friendship/love with this world is enmity, extreme hatred toward the God? Therefore whoever determines to be a friend/lover of this world makes himself an enemy of the God. 
 
Firstly, if we choose not to converse with God we should not expect to receive anything from Him. Yeshua says, “Ask and it will be given to you.” Secondly, simply speaking at God is not sufficient.
 
Asking God to do what is evil is redundant, He cannot sin. When we ask God to provide us with the fruit of our fallen nature we are speaking in vain. A loving father doesn't respond to a teenage son’s request for a porn-site subscription by giving him his credit card. 

The statement, “adulterers and adulteresses” (unfaithful wives, unfaithful husbands) deserves our careful attention. For an observant Jew of the first century C.E. this is a familiar metaphor for spiritual unfaithfulness, found numerous times in the Tanakh (Hebrew Scriptures, OT). It is important to understand that Israel herself is seen as a wife to HaShem (God). God is Israel’s Ba’al (Lord, Husband, Master) [Ezekiel 23, Hosea 1-2, 9:1 & Exodus 34:15]. 
 
Yeshua infers a similar meaning when He calls his generation “wicked and adulterous.” (Matthew 12:39, 16:4)

Regarding love for this world as hatred of God:

“Don’t love completely (agapeo: committed devotional love) this world (kosmos: not just the earth but all the sin affected creation) or anything in this world. If anyone loves this world, there is no love for the Father in them. For everything in this world (the lust of the flesh, the lust of the eyes, the pride of life) comes not from the Father but from this world. This world and its lusts pass away, but whoever does the will of God lives forever.”

1 Yochanan (John) 2:15-17 (Author’s translation)
 
Love for this world is love for the wealth of the sin affected creation. This is Idolatry, the root of all sin (1 Timothy 6:10).
 
5 Or do you think that the Scripture, TaNaKh [OT] the Hebrew Bible (ho graphe[G], hakatuv[H]) says in vain (kenōs[G]), that the spirit (ho pneuma[G], ha ruach[H]) that dwells (katoikeō[G]) in us lusts (epipotheō[G]) toward (pros[G]) envy (phthonos[G])? 6 But He gives a greater (meizōn[G]) grace, favour (charis[G], chen[H]). Therefore it says, “THE God (Ho Theos[G]) opposes (antitassomai[G]) the proud (huperēphanos[G]), but gives grace (charis[G]) to the lowly, humble, afflicted (tapeinos[G]).” [Prov. 3:34 LXX] Heb. Text of Prov. 3:34 reads “He derides, scorns (laleitziym[H]) the proud boaster (yalitz[H]) and to the afflicted, humble, poor (vela’anaviym[H]) He gives (yiten[H]) grace, favour, acceptance, elegance (chen[H]).”
 
5 Or do you think that the Scripture, says in vain, that the spirit that dwells in us lusts toward envy? 6 But He gives a greater grace, favour. Therefore it says, “THE God opposes the proud, but gives grace to the lowly, humble, afflicted.” [Prov. 3:34 LXX] Heb. Text of Prov. 3:34 reads “He derides, scorns the proud boaster and to the afflicted, humble, poor He gives grace, favour, acceptance, elegance.”
 
Verse 5 baffles theologians. There is no agreement on whether the “spirit” being referred to is that of God or of human beings or otherwise. The most likely explanation is that due to the context and Hebraic teaching style of the human writer (Yaakov), the two references to the teaching of the TaNaKh (OT) are intended to be a juxtaposition similar to the kal v’chomer (light and heavy: fortiori [Latin]) argument of Rabbinical scholars. If this is the correct understanding the first allusion is not to a specific Scripture but to the widely attested idea in Scripture that says the inclination of man’s spirit is always toward evil. Following this the direct quote from Scripture (Prov. 3:34) is a warning that those who are fuelled by pride and thus lust toward envy, will be scorned by God, Who will favour, show grace to those who humbly recognise their fallen state and are repentant.
 
I note that my understanding is similar to, or is at least further illuminated by the commentary of Rav Yechiel Tzvi Lichtenstein.
 
In reference to this widely misunderstood passage, Rav Yechiel Tzvi Lichtenstein—as quoted by David Stern in his Jewish New Testament Commentary—writes:

“The commentators have had great difficulty with this reference to the Tanakh. What verse is it? What does it mean? Who is the subject of it? Some say it speaks about God. Others say it speaks about the Holy Spirit. But according to all commentators, it is not found in the Scripture. In my opinion, the spirit it refers to is not God’s but Satan’s, as in Ep 6:12. The evil spirit is the evil impulse (yetzer ha-ra) in us. Yaakov refers to it in v. 7: ‘Take a stand against the Adversary and he will flee from you.’ Jews today still call Satan der ruach [Yiddish for “the spirit”; Lichtenstein was writing around 1900]. I believe Yaakov is referring to Genesis 4:7, where God says to Cain, ‘Sin lies at the door, and his desire shall be toward you, but you are to rule over him.’ This is understood by all to be speaking about Satan, who is the evil impulse in man; for example, in the Talmud (Bava batra 16a), ‘He is Satan the evil impulse.’ The evil impulse is used by satanic angels to cause man to sin.” (Commentary to the New Testament, ad loc.)

7 Therefore, submit, be obedient to (hupotassō[G]) God (ho Theos[G], Elohiym[H]). And now (de[G]) stand against, resist (anthistēmi[G]) the Devil, Slanderer, Accuser (ho diabolos[G], Ha Satan[H]) and he will flee (pheugō[G]) from you. 8 Draw near (eggizō[G]) to the God (ho Theos[G], Elohiym[H]) and He will draw near (eggizō[G]) to you cleansing (katharizō[G]) your hands (cheir[G], yedeiychem[H]), you sinful (hamartōlos[G]); and purifying (hagnizō[G]) your hearts (kardia[G], levavechem[H]), you double-minded/double spirited/divided in heart (dipsuchos[G], chalukeiy haleivav[H]). 
 
7 Therefore, submit, be obedient to God. And now stand against, resist the Devil, Slanderer, Accuser and he will flee from you. 8 Draw near to the God and He will draw near to you, cleansing your hands, you sinful; and purifying your hearts, you double-minded/double spirited/divided in heart.
 
Because “God opposes the arrogant/proud and gives grace—that is greater—to the humble,” we should submit to Him. If a child is certain of his father’s love for him, he will readily submit to his father’s will, knowing that his father has his best interests in mind. Submission is an act of humility, resisting ha-Satan is an act of humility. Therefore, resisting this world is loving God.

Whether Satan is synonymous with the yetzer ha-ra (evil inclination) as some ancient Jewish commentators claim or simply the motivator of it, the response is the same, it is an act of the will to resist him/it. This act can only be practiced as the fruit of the Ruach Ha-Kodesh, the Spirit of Mashiyach (Messiah) and of the Father God who lives in us, that’s why v. 6 says, “But the grace He gives is greater.” Don’t be fooled, this is not a fair conflict, Satan is the dust beneath a gnat’s foot floating in the infinite ocean of God’s creation. There is no balance here between good and evil, the scales are immeasurably weightier in favour of good, and God alone is good (Mk. 10:18; Lk. 18:19). God’s character is never described as fair, rather He is just. The battle we wage against the evil inclination is won only in Him. We take hold of the sword (word) which He authored, and it is His arm that strengthens the blow.

Picture yourself standing chest high in a great fresh water lake during a warm summer rain, draw the water to you lips, this is what it means to draw near to God. It is the realization that He is closer to you than breathing. That through Messiah you are in Him and sustained by Him.

We participate in relationship with Him. As I have said elsewhere, a husband cannot say “I will” on his wife’s behalf. The Scripture teaches God as the Originator of relationship and we as the participants in that relationship. All creation exists in relationship to God but only those who receive Him will continue to exist in right relationship in God.

“Turn us to You AdoShem, and we will return.” – Lamentations 5:21
 
Note the order that leads to resistance. First submit yourself to God and second, resist the Devil and he will flee from you. When plagued by repeated sin we should first ask ourselves, “Am I fully submitted to God in this area of my life?” Freedom from a certain repeated sin behaviour may be as simple as bringing that practice before the face of God.
 
We note that verse 8 is not saying “you cleanse your hands you sinful”, which would infer that the sinful one cleanses his own hands. Rather, the Greek text, devoid of any punctuation reads “He will draw near to you, cleansing your hands, you sinful; and purifying your hearts…” Notice that the nearest subject is God Who draws near, “He will draw near to you”. Thus the cleansing work is done by God when we receive His offer of right relationship. We note once again that submission to God gives us access to the strength needed to resist Satan (v.7). Devoid of the strength of God’s Spirit no one can resist Satan.
 
When we have humbly received God’s gift of salvation we participate with Him in the sanctification of our being.
 
We see that in the final clause the Hebrew text speaks of a “divided heart” being in need of God’s cleansing, purification etc. Yeshua reminds us that a kingdom divided cannot stand (Matt. 12:25). When in humility and submission to God we receive Messiah’s saving work and the gift of the Holy Spirit, God unifies our divided heart transforming our nature. “The old has gone, the new is come” (2 Cor. 5:17).
 
9 Be afflicted (talaipōresate[G], hitanu[H]), and mourn (pentheō[G], vehitab’lu[H]), and weep (klaiō[G], uvchu[H]); let your laughter be turned (metastrephō[G]) into sorrow (penthos[G], li’eivel[H]), and your joy (chara[G], vesimchatechem[H]) into heaviness/grief (katēpheia[G], leyagon[H]). 10 Humble yourselves (tapeinoō[G], hishaflu[H]) before the sight/face (enōpion[G], lifneiy[H]) of the Lord YHVH[H] (ho kurios[G]), and He will lift you up (hupsoō[G], yariym etchem[H]).
 
9 Be afflicted, and mourn, and weep; let your laughter be turned into sorrow, and your joy into heaviness/grief. 10 Humble yourselves before the sight/face of the Lord YHVH, and He will lift you up.
 
The KJV notwithstanding, many English translations miss the importance of rendering the Greek talaiporesate “afflicted”. To opt for “be miserable” in place of “be afflicted” clouds the meaning, given that from a Biblical Jewish perspective “affliction” is synonymous with fasting (Lev. 23:26-27). Likewise, throughout Hebrew Scripture “mourning” is a euphemism for repentance. The Jewish believer reading or hearing this letter from Yaakov understands the euphemism immediately. He reads “Fast and mourn, and weep”. The Jewish believer understands this as a weighty admonishment that reflects the words of the Torah, the prophets and the writings (OT) and alludes in particular to Yom Kippur (the Day of Atonement), the day on which Israel, individually and collectively seeks God’s mercy, humbling ourselves in fasting (affliction) and repentant (mourning) petitioning.
 
When we have humbled ourselves to receive God’s gift of salvation we act in accordance with humility and participate with God in the sanctification of our being.
 
“Wash yourselves, make yourselves clean; remove the acts of the yetzer ha-ra from before my eyes; cease to do evil and learn to do good; seek justice, relieve the oppressed, give favour to the fatherless, plead for the widow.” – Yeshayahu/Isaiah 1:16

“Who shall ascend into the mountain of AdoShem? Who shall stand in His Holy place? He who has clean hands and a pure heart.” Tehillim/Psalm 24:4(3)

Realizing the reality of God, by the Ruach Ha-Kodesh (Holy Spirit), we must make the choice of humility. He will lift us up, out of confusion and double mindedness and turn our mourning into dancing.

11 Do not speak evil (katalaleite[G], berei’eihu[H]) of one another (allēlōn[G]), Jewish brothers and sisters (adelphos[G], achay[H]). The one who speaks evil (katalaleite[G], et-rei’eihu[H]) of a Jewish brother or sister (adelphos[G], achay[H]), or passes judgement on (krinō[G], vedan[H]) his Jewish brother or sister, speaks against the Torah (ho nomos[G], ha Torah[H]) and passes judgement on (krinō[G], dan[H]) the Torah (ho nomos[G], ha Torah[H]); but if you pass judgement on (krinō[G], dan[H]) the Torah (ho nomos[G], ha Torah[H]), you are not a doer of the Torah (ho nomos[G], ha Torah[H]) but a judge over it (kritēs[G], danah[H]). 
 
11 Do not speak evil of one another, Jewish brothers and sisters. The one who speaks evil of a Jewish brother or sister, or passes judgement on his Jewish brother or sister, speaks against the Torah and passes judgement on the Torah; but if you pass judgement on the Torah, you are not a doer of the Torah but a judge over it. 
 
The English translation “Do not speak against one another” is an unfortunate mis-rendering of the Greek text and both contradicts the fulness of Scripture and misleads the English reader. The Greek katalaleite is used by the writer to convey “evil speech” and not simply “speech against”. This is consistent with the ancient Jewish understanding of lashon hara (evil speech). Slander for example is consider lashon hara, as is failing to rebuke evil, but rebuking the evil action of another is considered lashon hatov (good speech).
 
We must carefully define what “speaking evil against one another” means. Many misuse this passage to decry those who speak publicly against heretical leaders within the body of believers. This is not what the text is referring to, if it were what Yaakov intended he would be in direct opposition to the God inspired words of rebuke proclaimed publicly by the prophets and the public refutation of the Apostle Peter by Paul the Apostle (Gal. 2:11-14), among other examples in Scripture. Yaakov is not saying we should not challenge the sin of other believers, privately or publicly. After all, the progression of Yeshua’s teaching on how to approach sin and apostasy in a fellow believer is their public admonishment before the body of believers (Matt. 18:15-17). We add to this the numerous teachings of the Scriptures that call us to discerning between and the need for the correction of fellow believers who are walking in sin (Lev. 19:17; Prov. 10:17; Luke 17:3-4; Gal. 6:1; 1 Cor. 5:1-13; Titus 3:10-11; 1 Tim. 5:20; 2 Tim. 4:2; 2 Thess. 3:15; Rom. 16:17).
 
Therefore, “Do not speak evil of one another” is the correct translation. Meaning, don’t falsely accuse one another, don’t bear false witness against one another, don’t slander one another etc.
 
With regard to “judging” a brother and sister the meaning is similarly miscommunicated by some. Scripture clearly teaches that it is right to judge, access, discern the actions of others. Once again, were it not so the prophets of God, the Apostles and Yeshua Himself could be seen to have sinned by doing that very thing. It is not judgement that is being spoken against but false judgement and sitting in the seat of ultimate judgement (dan[H]) over a brother or sister. We are not God and therefore should not presume to be the ultimate judge of any one, however, we are consistently admonished by Scripture and the King Messiah to make right judgements.
 
When we make it our goal to pass judgement on other believers we sin. On the other hand, making a right judgment of the spiritual battle surrounding wrong action affords us the opportunity to come alongside and redirect a brother or sister, Yaakov addresses this at the end of his letter.
 
Where there is no other qualifying language or comparative usage, and when the definite article is used, the Greek “nomos”, specifically “ho nomos” refers to the Torah of Moses. That is the case in verse 11.

The judgment spoken of here is a judgment of punitive motivation, a judgment that seeks to see others ridiculed and made slaves once more. When we pass judgement on others based on the very Torah we ourselves break we come under judgment, rather than living within the Judge. How often we sit in judgment of the Torah itself, critiquing it and tearing it apart. Ironically, it critiques us and finds us wanting.
 
12 There is One (heis[G], echad[H]) Who is the Lawgiver (ho nomothetēs[G], ham’chokeik[H]) and Judge (kritēs[G],vehashofeit[H]), the One Who is able to save completely (sōzō[G], yachol lehoshiya[H]) and to destroy fully (apollumi[G], ul’abeid[H]); but who are you, to put judgment on trial (krinon krineis[G], tadiyn[H]) concerning your neighbour (plēsion[G])?
 
12 There is One Who is the Lawgiver and Judge, the One Who is able to save completely and to destroy fully; but who are you, to put judgment on trial concerning your neighbour?
 
We note that neither the Greek or Hebrew texts understand “Lawgiver” as referring to the act of giving Torah alone but to the giving of all just law. If the Torah alone were being referred to the Jewish recipients might rightly misinterpret this to be a reference to Moses, it is most certainly not. It is of course a reference to YHVH, the Lawgiver.
 
“For the YHVH is our judge (shofteinu[H]), the YHVH is our lawgiver (m’chokekeinu[H]), the YHVH is our king (Malkeinu[H]); He will save us.” -Yishayahu (Isaiah)
 
The translation “who are you to judge your neighbour” hides the emphasis of the Greek text which reads “krinon krineis”, essentially meaning “hold a trial for judgement” or “put judgement on trial”. In short, “devoid of humility, who are you to presume what God’s judgement of a matter is?”
 
13 Lead, go to, (age[G]) now (nun[G]), you who say, “Today or tomorrow (hayom umachar[H]) we’ll go (poreuomai[G]) to such and such a city (polis[G]), and spend (poieō[G]) a year (eniautos[G]) there and buy and sell (emporeuomai[G], vena’aseh-sham shanah achat[H]) and make a profit (kerdainō[G]).” 14 Yet you do not know (epistamai[G], teid’u[H]) what will happen tomorrow (aurion[G], yom machar[H]). For your life (zōē[G], chayeiychem[H]) is a vapor, a mist, smoke (atmis[G], ashan[H]) that appears, is seen (phainō[G]) for a short time, gone in a moment (oligos[G], kim’at-rega[H]), and then is corrupted, disfigured, vanishes, perishes, Heb. then its canopy will depart (aphanizō[G], kalah vayilach[H]). 15 Instead, you ought to say, “If the Lord YHVH[H] (ho Kurios[G]) wills (thelō[G]), we will live (zaō[G]) and also do (na’aseh[H]) this or that.”
 
13 Lead, go to, now, you who say, “Today or tomorrow we’ll go to such and such a city, and spend a year there and buy and sell and make a profit.” 14 Yet you do not know what will happen tomorrow. For your life is a vapor, a mist, smoke that appears, is seen for a short time, gone in a moment, and then is corrupted, disfigured, vanishes, perishes, Heb. then its canopy will depart. 15 Instead, you ought to say, “If the Lord YHVH wills, we will live and also do this or that.”
 
Some see a big jump in the subject matter here, suggesting that perhaps Yaakov has changed his audience and is speaking to traveling traders outside the synagogue. However the subject here is no different from the previous paragraphs. Yaakov continues to juxtapose humility
and pride, the prideful merchant boasts and is motivated by financial gain, the humble
merchant trusts HaShem and is motivated by godly vocation. 
 
“Don’t boast about tomorrow; for you don’t know what a day may bring forth.” -Proverbs 27:1
 
The ancient Jewish writer Ben Syra had a saying:
 
“let a man never say he will do anything, before he first says, ‘if HaShem (YHVH) wills’” -Ben Syra Sentent. 11.
 
16 But as it is, you rejoice, glory, boast, praise (kauchaomai[G], tithalalu[H]) in your pride, arrogance (alazoneia[G]); all such boasting, praising (kauchēsis[G], vechol-tehilah[H]) is evil, wicked (ponēros[G]). 17 Therefore (oun[G]), the one who sees, perceives, knows (eidō[G], hayodeia[H]) to do (poieō[G], la’asot[H])  the good (kalos[G], hatov[H]) and does not, he does sin, evil, misses the mark set by God’s holiness (hamartia[G], ya’asenu cheit[H]).
 
16 But as it is, you rejoice, glory, boast, praise in your pride, arrogance; all such boasting, praising is evil, wicked. 17 Therefore, the one who sees, perceives, knows to do the good and does not, he does sin, evil, misses the mark set by God’s holiness.
 
Essentially what’s being said is that certain ones among Yaakov’s fellow Jewish believers in the Diaspora were syncretising the worship of God with the worship of business acumen and material success. The success of this world had become an idol that had taken their focus off YHVH. Yaakov rebukes them and says “Instead of making your material success the goal, subjugate your plans to God and place the honour for all that you have and are at the feet of the Creator in Messiah.

© 2022 Yaakov Brown