How should we live our lives when we don't know what tomorrow will bring (James 4:14)?

The word again condemns false confidence as to the intentions of our own hearts. The heart of man afar from God thinks to direct his own steps, and decides what he will do, without thinking of the will of God, or even of God at all. Possibly the thing intended may not be evil, it may not wound conscience, nor make it uneasy; but God is entirely forgotten; the man acts without God, as though the earth had been left to man, and God had withdrawn, and as though His will counted for nothing. Such a man, as far as regards religion, in the practical things of everyday life, lives in atheism. God is not in his thoughts; money and worldly ambition govern his heart, though he may not be exactly living in sinful pleasures. He has no sense that he belongs to God - bought, if he be a Christian, with the precious blood of Christ. He lays out his plans according to his own will, his own wisdom, and his worldly interests. God has no place in them, he is without God in the world, he seeks earthly things, and truly it is not in them that God is to be found. It is according to the will of God that we should labour to obtain what is necessary, and His blessing can be sought because it is His will. But this is not the question here. James speaks of one who would dispose of his time, and go and seek gain for himself without thinking of God, or looking to Him for guidance and the manifestation of His will. He does not know what the morrow will bring forth; he does not know whether his life will be prolonged until the next day; it is as a vapour which vanishes away. Such is life down here. It becomes us to say, "If the Lord will, we shall live, and do this or that."

There is another form of this forgetfulness of God to which the apostle turns — a very common one. "Go to now, ye that say, Today or tomorrow we will go into such a city, and spend a year there, and trade, and get gain; ye who know not what will be on the morrow." It is not, as we see directly, that he means to forbid all exercise of thought as to the morrow, but only the spirit of those who plan without God, who forget the uncertainty of everything here: "For what is your life? it is even a vapor, that appeareth for a little time, and then vanisheth away." It is the spirit of self-confidence he is condemning, which boasts of what it can do without God: "For that ye ought to say, If the Lord will, and we shall live, we will also do this or that; but now ye glory in your vauntings. All such glorying is evil."

He adds a word now which should forever settle the question of sinless perfection for a Christian: "To him who knoweth to do good, and doeth it not, to him it is sin." This is much more, of course, than the prohibition of positive evil. There is a negative evil which we have carefully to keep before us. The responsibility of knowing what it is good to do is one that, while we may in a general way allow it, yet deserves far deeper consideration than we often would even desire to give it. How solemn it is to think of all the good that we might do, and yet have not done! How slow we are to recognize that this, too, is sin! We are so apt to claim for ourselves a kind of freedom here which is not Scriptural freedom; and there is no doubt, also, that we may abuse a text like this to legality, if there be legality in our hearts. We are to be drawn, not driven. Yet the neglect of that which is in our hand to do, — which we, perhaps, do not realize our capacity for, and that only through a spirit of self-indulgence or a timidity which is not far removed from this, — such neglect, how hard it is to free ourselves of it, and how much do we miss in this way of that which would be fruitful in blessing for ourselves as well as for others! for, indeed, we can never sow fruit of this kind without reaping what we have sown; and the good that we can do to others, even if it requires the most thorough self-sacrifice, yet will be found in the end to have yielded more than it cost, and to have wrought in the interests of him who has not considered even or sought this.

True piety brings God and His will into everything. It is wholesome to recognize our own littleness and the brevity of our days. In a boastful spirit we may begin legislating for our own future, but it is evil work. We have no power to legislate, since we cannot even command what shall be on the morrow. But why should we wish to legislate when we are the Lord's, and He has a will about us? Shall we not recognize His guidance and be satisfied with that?

Not only should we recognize His guidance but we should be glad to acknowledge it in all our ways and by word of mouth also. We "ought to SAY, If the Lord will, we shall live, and do this, or that." And notice please that "we OUGHT to say." It is not something which we may say, and find that God approves of it. It is something we must say if we wish to give Him His proper place in our lives.

The Christian lives by the day, for his tomorrow is the coming of the Lord. See Gal. 2:20 "The life which I now live in the flesh I live by faith in the Son of God." I know that God is enough for me today, and if I should be left here for other days my experience in them will only be the same. And I am content that it should be thus with me: anything else tends to distraction, and this God does not want me to have. (1 Peter 5:7.)

We have to do with God today. We may leave tomorrow to Him. He is our God, our Father today, He will be the same tomorrow when we meet it. The Lord did not teach His disciples to pray about tomorrow, but "Give us this day our daily bread."

We have no power over tomorrow, then let us not be full of anxious care about it, our peace of mind lies in trusting God for today, and leaving tomorrow in His hands.

"I think the Lord deals kindly with me to make me believe for my mercies before I have them. The less reason has to work on, the more freely faith casts itself on the faithfulness of God. I find that while faith is steady, nothing can disquiet me; and when faith totters, nothing can establish me. If I tumble out amongst means and creatures, I am presently lost, and can come to no end; but if I receive help from above, to stay myself on God, and leave Him to work in His own way and time, I am at rest, and can sit down and sleep in a promise when a thousand rise up against me: therefore my way is not to cast beforehand, but to work with God by the day. "Sufficient unto the day is the evil thereof."

We are not automatons, or pieces of machinery wound up upon the day of our conversion, to move like the hands of a clock till we leave this world. We are responsible to Him who loves us; and the only way to live the daily life of a true christian is to do so by living by the day, by walking by faith, and keeping on going to God moment by moment, even as we breathe the air moment by moment.

There is no saint who does not know that whether he has to live forty years or three days, he is as much dependent on the present grace of God for the three days as for the forty years. Grace must be a fresh thing flowing to me today from God; not as the humanly religious man, who moves on and plans his own way.

(6) Finally, He gives us a limit for care, which by itself would very much exclude it. How much of the burden that we carry belongs really to the morrow, ― a burden not yet legitimately ours: for who can really tell what shall be on the morrow? Each day will have its own sufficient evil ― not too much, for a careful hand has apportioned it: but by borrowing trouble not yet come, we not only necessarily make the burden of the day too heavy, but we cannot reckon upon divine grace for that which is not come, and bear it thus so far without assistance. Nay, we have lost Him from our thoughts in all this calculation of the unknown future which is in His hands. How often has love in the most undreamed of way, disappointed all our fears!

In all this it is not taking thought for the morrow that is forbidden us, but taking care, (in the full sense of care). The word used has been claimed in these different senses by different interpreters; but it certainly is derived from one which suggests "division," and so "distraction" of heart; and this is completely in accordance with the warning about singleness of eye and divided service. Moreover, James, where he is speaking explicitly of the boasting of those who say, "Today or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain," corrects such a speech in this manner, that "ye ought to say, If the Lord will, we shall live, and do this or that" (James 4:13, 15). He blames only the confident assurance of the speech, and not all "taking thought for the morrow." This, in fact, should be evident: the whole current of our lives would be changed by the contrary supposition, which those who make it have immediately and seriously to modify.