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■ 야고보서 3장
1. 내 형제들아 너희는 선생 된 우리가 더 큰 심판을 받을 줄을 알고 선생이 되지 말라
My brethren , be not many masters , knowing that we shall receive the greater condemnation .
2. 우리가 다 실수가 많으니 만일 말에 실수가 없는 자면 곧 온전한 사람이라 능히 온 몸에 굴레 씌우리라
For in many things we offend all . If any man offend not in word , the same is a perfect man , and able also to bridle the whole body .
3. 우리가 말을 순종케 하려고 그 입에 재갈 먹여 온 몸을 어거하며
Behold , we put bits in the horses’ mouths , that they may obey us ; and we turn about their whole body .
4. 또 배를 보라 그렇게 크고 광풍에 밀려가는 것들을 지극히 작은 키로 사공의 뜻대로 운전하나니
Behold also the ships , which though they be so great , and are driven of fierce winds , yet are they turned about with a very small helm , whithersoever the governor listeth .
5. 이와 같이 혀도 작은 지체로되 큰 것을 자랑하도다 보라 어떻게 작은 불이 어떻게 많은 나무를 태우는가
Even so the tongue is a little member , and boasteth great things . Behold , how great a matter a little fire kindleth !
6. 혀는 곧 불이요 불의의 세계라 혀는 우리 지체 중에서 온 몸을 더럽히고 생의 바퀴를 불사르나니 그 사르는 것이 지옥 불에서 나느니라
And the tongue is a fire , a world of iniquity : so is the tongue among our members , that it defileth the whole body , and setteth on fire the course of nature ; and it is set on fire of hell .
7. 여러 종류의 짐승과 새며 벌레와 해물은 다 길들므로 사람에게 길들었거니와
For every kind of beasts , and of birds , and of serpents , and of things in the sea , is tamed , and hath been tamed of mankind :
8. 혀는 능히 길들일 사람이 없나니 쉬지 아니하는 악이요 죽이는 독이 가득한 것이라
But the tongue can no man tame ; it is an unruly evil , full of deadly poison .
9. 이것으로 우리가 주 아버지를 찬송하고 또 이것으로 하나님의 형상대로 지음을 받은 사람을 저주하나니
Therewith bless we God , even the Father ; and therewith curse we men , which are made after the similitude of God .
10. 한 입으로 찬송과 저주가 나는도다 내 형제들아 이것이 마땅치 아니하니라
Out of the same mouth proceedeth blessing and cursing . My brethren , these things ought not so to be .
11. 샘이 한 구멍으로 어찌 단 물과 쓴 물을 내겠느뇨
Doth a fountain send forth at the same place sweet water and bitter ?
12. 내 형제들아 어찌 무화과나무가 감람 열매를, 포도나무가 무화과를 맺겠느뇨 이와 같이 짠 물이 단 물을 내지 못하느니라
Can the fig tree , my brethren , bear olive berries ? either a vine , figs ? so can no fountain both yield salt water and fresh .
13. 너희 중에 지혜와 총명이 있는 자가 누구뇨 그는 선행으로 말미암아 지혜의 온유함으로 그 행함을 보일지니라
Who is a wise man and endued with knowledge among you ? let him shew out of a good conversation his works with meekness of wisdom .
14. 그러나 너희 마음 속에 독한 시기와 다툼이 있으면 자랑하지 말라 진리를 거스려 거짓하지 말라
But if ye have bitter envying and strife in your hearts , glory not , and lie not against the truth .
15. 이러한 지혜는 위로부터 내려온 것이 아니요 세상적이요 정욕적이요 마귀적이니
This wisdom descendeth not from above , but is earthly , sensual , devilish .
16. 시기와 다툼이 있는 곳에는 요란과 모든 악한 일이 있음이니라
For where envying and strife is, there is confusion and every evil work .
17. 오직 위로부터 난 지혜는 첫째 성결하고 다음에 화평하고 관용하고 양순하며 궁휼과 선한 열매가 가득하고 편벽과 거짓이 없나니
But the wisdom that is from above is first pure , then peaceable , gentle , and easy to be intreated , full of mercy and good fruits , without partiality , and without hypocrisy .
18. 화평케 하는 자들은 화평으로 심어 의의 열매를 거두느니라
And the fruit of righteousness is sown in peace of them that make peace .
■ 주석 보기
【약3:1 JFB】약3:1-18. Danger of Eagerness to Teach, and of an Unbridled Tongue: True Wisdom Shown by Uncontentious Meekness.
1. be not—literally, "become not": taking the office too hastily, and of your own accord.
many—The office is a noble one; but few are fit for it. Few govern the tongue well (약3:2), and only such as can govern it are fit for the office; therefore, "teachers" ought not to be many.
masters—rather, "teachers." The Jews were especially prone to this presumption. The idea that faith (so called) without works (약2:14-26) was all that is required, prompted "many" to set up as "teachers," as has been the case in all ages of the Church. At first all were allowed to teach in turns. Even their inspired gifts did not prevent liability to abuse, as James here implies: much more is this so when self-constituted teachers have no such miraculous gifts.
knowing—as all might know.
we … greater condemnation—James in a humble, conciliatory spirit, includes himself: if we teachers abuse the office, we shall receive greater condemnation than those who are mere hearers (compare Lu 12:42-46). Calvin, like English Version, translates, "masters" that is, self-constituted censors and reprovers of others 약4:12 accords with this view.
【약3:1 CWC】[CONTROL OF THE TONGUE]
The third chapter contains instruction or admonition concerning the control of the tongue, 3:1-18. Just as the instruction in the other instances grew out of something written in the first chapter, so also here. He had exhorted them to be "swift to hear and slow to speak"; following that he had showed them how to hear in the sense that they must be doers of what they hear; and now he would show them how to be slow of speech in the sense that they should "set a watch before their mouths and keep the door of their lips."
"Masters" in verse 1, is really "teachers." This shows the direction of their temptation to talk too much. They affected teaching, after the manner of those rebuked by Paul in his letters to Timothy and Titus. There was danger in their doing this, as verse 1 indicates. A heavier responsibility rested upon teachers than upon the taught, and there was the likelihood of stumbling in that capacity (v. 2).
Note how he speaks first, of the power of the tongue (3-5). What three illustrations does he employ? Secondly, he speaks of the evil of the tongue (6). How is it described? What does it do? Whence the source of its iniquity? Thirdly, he speaks of its uncontrollableness (7, 8). With how many wild, and subtle, and strong things, does he compare it in this regard?
After speaking the tongue in general terms, how does he apply the subject to the present condition of things (9, 10) ? By the use of what similes does he seek to better it (11, 12)? What is the relation between wisdom and speech (13)? What does the strife of tongues indicate as to the condition of the heart (14)? What is the source of such strife (is)? Its product (16)? How does true wisdom compare with it as to its source, character, and effects (17, 18)?
The questions in the text of this lesson render unnecessary any at the end.
WORLDLY MINDEDNESS
【약3:1 MHCC】We are taught to dread an unruly tongue, as one of the greatest evils. The affairs of mankind are thrown into confusion by the tongues of men. Every age of the world, and every condition of life, private or public, affords examples of this. Hell has more to do in promoting the fire of the tongue than men generally think; and whenever men's tongues are employed in sinful ways, they are set on fire of hell. No man can tame the tongue without Divine grace and assistance. The apostle does not represent it as impossible, but as extremely difficult. Other sins decay with age, this many times gets worse; we grow more froward and fretful, as natural strength decays, and the days come on in which we have no pleasure. When other sins are tamed and subdued by the infirmities of age, the spirit often grows more tart, nature being drawn down to the dregs, and the words used become more passionate. That man's tongue confutes itself, which at one time pretends to adore the perfections of God, and to refer all things to him; and at another time condemns even good men, if they do not use the same words and expressions. True religion will not admit of contradictions: how many sins would be prevented, if men would always be consistent! Pious and edifying language is the genuine produce of a sanctified heart; and none who understand Christianity, expect to hear curses, lies, boastings, and revilings from a true believer's mouth, any more than they look for the fruit of one tree from another. But facts prove that more professors succeed in bridling their senses and appetites, than in duly restraining their tongues. Then, depending on Divine grace, let us take heed to bless and curse not; and let us aim to be consistent in our words and actions.
【약3:2 JFB】2. all—The Greek implies "all without exception": even the apostles.
offend not—literally "stumbleth not": is void of offence or "slip" in word: in which respect one is especially tried who sets up to be a "teacher."
【약3:3 JFB】3. Behold—The best authorities read, "but if," that is, Now whensoever (in the case) of horses (such is the emphatic position of "horses" in the Greek) we put the bits (so literally, "the customary bits") into their mouths that they may obey us, we turn about also their whole body. This is to illustrate how man turns about his whole body with the little tongue. "The same applies to the pen, which is the substitute for the tongue among the absent" [Bengel].
【약3:4 JFB】4. Not only animals, but even ships.
the governor listeth—literally, "the impulse of the steersman pleaseth." The feeling which moves the tongue corresponds with this.
【약3:5 JFB】5. boasteth great things—There is great moment in what the careless think "little" things [Bengel]. Compare "a world," "the course of nature," "hell," 약3:6, which illustrate how the little tongue's great words produce great mischief.
how great a matter a little fire kindleth—The best manuscripts read, "how little a fire kindleth how great a," &c. Alford, for "matter," translates, "forest." But Grotius translates as English Version, "material for burning": a pile of fuel.
【약3:6 JFB】6. Translate, "The tongue, that world of iniquity, is a fire." As man's little world is an image of the greater world, the universe, so the tongue is an image of the former [Bengel].
so—omitted in the oldest authorities.
is—literally, "is constituted." "The tongue is (constituted), among the members, the one which defileth," &c. (namely, as fire defiles with its smoke).
course of nature—"the orb (cycle) of creation."
setteth on fire … is set on fire—habitually and continually. While a man inflames others, he passes out of his own power, being consumed in the flame himself.
of hell—that is, of the devil. Greek, "Gehenna"; found here only and in 마5:22. James has much in common with the Sermon on the Mount (잠16:27).
【약3:7 JFB】7. every kind—rather, "every nature" (that is, natural disposition and characteristic power).
of beasts—that is, quadrupeds of every disposition; as distinguished from the three other classes of creation, "birds, creeping things (the Greek includes not merely 'serpents,' as English Version), and things in the sea."
is tamed, and hath been—is continually being tamed, and hath been so long ago.
of mankind—rather, "by the nature of man": man's characteristic power taming that of the inferior animals. The dative in the Greek may imply, "Hath suffered itself to be brought into tame subjection TO the nature of men." So it shall be in the millennial world; even now man, by gentle firmness, may tame the inferior animal, and even elevate its nature.
【약3:8 JFB】8. no man—literally, "no one of men": neither can a man control his neighbor's, nor even his own tongue. Hence the truth of 약3:2 appears.
unruly evil—The Greek, implies that it is at once restless and incapable of restraint. Nay, though nature has hedged it in with a double barrier of the lips and teeth, it bursts from its barriers to assail and ruin men [Estius].
deadly—literally, "death-bearing."
【약3:9 JFB】9. God—The oldest authorities read, "Lord." "Him who is Lord and Father." The uncommonness of the application of "Lord" to the Father, doubtless caused the change in modern texts to "God" (약1:27). But as Messiah is called "Father," 사9:6, so God the Father is called by the Son's title, "Lord": showing the unity of the Godhead. "Father" implies His paternal love; "Lord," His dominion.
men, which—not "men who"; for what is meant is not particular men, but men genetically [Alford].
are made after … similitude of God—Though in a great measure man has lost the likeness of God in which he was originally made, yet enough of it still remains to show what once it was, and what in regenerated and restored man it shall be. We ought to reverence this remnant and earnest of what man shall be in ourselves and in others. "Absalom has fallen from his father's favor, but the people still recognize him to be the king's son" [Bengel]. Man resembles in humanity the Son of man, "the express image of His person" (히1:3), compare 창1:26; 요일4:20. In the passage, 창1:26, "image" and "likeness" are distinct: "image," according to the Alexandrians, was something in which men were created, being common to all, and continuing to man after the fall, while the "likeness" was something toward which man was created, to strive after and attain it: the former marks man's physical and intellectual, the latter his moral pre-eminence.
【약3:10 JFB】10. The tongue, says ÆSOP, is at once the best and the worst of things. So in a fable, a man with the same breath blows hot and cold. "Life and death are in the power of the tongue" (compare 시62:4).
brethren—an appeal to their consciences by their brotherhood in Christ.
ought not so to be—a mild appeal, leaving it to themselves to understand that such conduct deserves the most severe reprobation.
【약3:11 JFB】11. fountain—an image of the heart: as the aperture (so the Greek for "place" is literally) of the fountain is an image of man's mouth. The image here is appropriate to the scene of the Epistle, Palestine, wherein salt and bitter springs are found. Though "sweet" springs are sometimes found near, yet "sweet and bitter" (water) do not flow "at the same place" (aperture). Grace can make the same mouth that "sent forth the bitter" once, send forth the sweet for the time to come: as the wood (typical of Christ's cross) changed Marah's bitter water into sweet.
【약3:12 JFB】12. Transition from the mouth to the heart.
Can the fig tree, &c.—implying that it is an impossibility: as before in 약3:10 he had said it "ought not so to be." James does not, as Matthew (마7:16, 17), make the question, "Do men gather figs of thistles?" His argument is, No tree "can" bring forth fruit inconsistent with its nature, as for example, the fig tree, olive berries: so if a man speaks bitterly, and afterwards speaks good words, the latter must be so only seemingly, and in hypocrisy, they cannot be real.
so can no fountain … salt … and fresh—The oldest authorities read, "Neither can a salt (water spring) yield fresh." So the mouth that emits cursing, cannot really emit also blessing.
【약3:13 JFB】13. Who—(Compare 시34:12, 13). All wish to appear "wise": few are so.
show—"by works," and not merely by profession, referring to 약2:18.
out of a good conversation his works—by general "good conduct" manifested in particular "works." "Wisdom" and "knowledge," without these being "shown," are as dead as faith would be without works [Alford].
with meekness of wisdom—with the meekness inseparable from true "wisdom."
【약3:13 MHCC】These verses show the difference between men's pretending to be wise, and their being really so. He who thinks well, or he who talks well, is not wise in the sense of the Scripture, if he does not live and act well. True wisdom may be know by the meekness of the spirit and temper. Those who live in malice, envy, and contention, live in confusion; and are liable to be provoked and hurried to any evil work. Such wisdom comes not down from above, but springs up from earthly principles, acts on earthly motives, and is intent on serving earthly purposes. Those who are lifted up with such wisdom, described by the apostle James, is near to the Christian love, described by the apostle Paul; and both are so described that every man may fully prove the reality of his attainments in them. It has no disguise or deceit. It cannot fall in with those managements the world counts wise, which are crafty and guileful; but it is sincere, and open, and steady, and uniform, and consistent with itself. May the purity, peace, gentleness, teachableness, and mercy shown in all our actions, and the fruits of righteousness abounding in our lives, prove that God has bestowed upon us this excellent gift.
【약3:14 JFB】14. if ye have—as is the case (this is implied in the Greek indicative).
bitter—엡4:31, "bitterness."
envying—rather, "emulation," or literally, "zeal": kindly, generous emulation, or zeal, is not condemned, but that which is "bitter" [Bengel].
strife—rather, "rivalry."
in your hearts—from which flow your words and deeds, as from a fountain.
glory not, and lie not against the truth—To boast of your wisdom is virtually a lying against the truth (the gospel), while your lives belie your glorying. 약3:15; 약1:18, "The word of truth." 롬2:17, 23, speaks similarly of the same contentious Jewish Christians.
【약3:15 JFB】15. This wisdom—in which ye "glory," as if ye were "wise" (약3:13, 14).
descendeth not from above—literally, "is not one descending," &c.: "from the Father of lights" (true illumination and wisdom), 약1:17; through "the Spirit of truth," 요15:26.
earthly—opposed to heavenly. Distinct from "earthy," 고전15:47. Earthly is what is IN the earth; earthy, what is of the earth.
sensual—literally, "animal-like": the wisdom of the "natural" (the same Greek) man, not born again of God; "not having the Spirit" (Jude 19).
devilish—in its origin (from "hell," 약3:6; not from God, the Giver of true wisdom, 약1:5), and also in its character, which accords with its origin. Earthly, sensual, and devilish, answer to the three spiritual foes of man, the world, the flesh, and the devil.
【약3:16 JFB】16. envying—So English Version translates the Greek, which usually means "zeal"; "emulation," in 롬13:13. "The envious man stands in his own light. He thinks his candle cannot shine in the presence of another's sun. He aims directly at men, obliquely at God, who makes men to differ."
strife—rivalry [Alford].
confusion—literally, "tumultuous anarchy": both in society (translated "commotions," Lu 21:9; "tumults," 고후6:5), and in the individual mind; in contrast to the "peaceable" composure of true "wisdom," 약3:17. James does not honor such effects of this earthly wisdom with the name "fruit," as he does in the case of the wisdom from above. 약3:18; compare 갈5:19-22, "works of the flesh … fruit of the Spirit."
【약3:17 JFB】17. first pure—literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (약3:15). This is put, "first of all," before "peaceable" because there is an unholy peace with the world which makes no distinction between clean and unclean. Compare "undefiled" and "unspotted from the world," 약1:27; 4:4, 8, "purify … hearts"; 벧전1:22, "purified … souls" (the same Greek). Ministers must not preach before a purifying change of heart, "Peace," where there is no peace. Seven (the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first because it has respect both to God and to ourselves; the six that follow regard our fellow men. Our first concern is to have in ourselves sanctity; our second, to be at peace with men.
gentle—"forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us.
easy to be entreated—literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS.
full of mercy—as to a neighbor's MISERIES.
good fruits—contrasted with "every evil work," 약3:16.
without partiality—recurring to the warning against partial "respect to persons," 약2:1, 4, 9. Alford translates as the Greek is translated, 약1:6, "wavering," "without doubting." But thus there would be an epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version is therefore better.
without hypocrisy—Not as Alford explains from 약1:22, 26, "Without deceiving yourselves" with the name without the reality of religion. For it must refer, like the rest of the six epithets, to our relations to others; our peaceableness and mercy towards others must be "without dissimulation."
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.