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■ 야고보서 5장
1. 들으라 부한 자들아 너희에게 임할 고생을 인하여 울고 통곡하라
Go to now , ye rich men , weep and howl for your miseries that shall come upon you.
2. 너희 재물은 썩었고 너희 옷은 좀 먹었으며
Your riches are corrupted , and your garments are motheaten .
3. 너희 금과 은은 녹이 슬었으니 이 녹이 너희에게 증거가 되며 불 같이 너희 살을 먹으리라 너희가 말세에 재물을 쌓았도다
Your gold and silver is cankered ; and the rust of them shall be a witness against you , and shall eat your flesh as it were fire . Ye have heaped treasure together for the last days .
4. 보라 너희 밭에 추수한 품꾼에게 주지 아니한 삯이 소리지르며 추수한 자의 우는 소리가 만군의 주의 귀에 들렸느니라
Behold , the hire of the labourers who have reaped down your fields , which is of you kept back by fraud , crieth : and the cries of them which have reaped are entered into the ears of the Lord of sabaoth .
5. 너희가 땅에서 사치하고 연락하여 도살의 날에 너희 마음을 살찌게 하였도다
Ye have lived in pleasure on the earth , and been wanton ; ye have nourished your hearts , as in a day of slaughter .
6. 너희가 옳은 자를 정죄하였도다 또 죽였도다 그는 너희에게 대항하지 아니하였느니라
Ye have condemned and killed the just ; and he doth not resist you .
7. 그러므로 형제들아 주의 강림하시기까지 길이 참으라 보라 농부가 땅에서 나는 귀한 열매를 바라고 길이 참아 이른 비와 늦은 비를 기다리나니
Be patient therefore , brethren , unto the coming of the Lord . Behold , the husbandman waiteth for the precious fruit of the earth , and hath long patience for it , until he receive the early and latter rain .
8. 너희도 길이 참고 마음을 굳게 하라 주의 강림이 가까우니라
Be ye also patient ; stablish your hearts : for the coming of the Lord draweth nigh .
9. 형제들아 서로 원망하지 말라 그리하여야 심판을 면하리라 보라 심판자가 문 밖에 서 계시니라
Grudge not one against another , brethren , lest ye be condemned : behold , the judge standeth before the door .
10. 형제들아 주의 이름으로 말한 선지자들로 고난과 오래 참음의 본을 삼으라
Take , my brethren , the prophets , who have spoken in the name of the Lord , for an example of suffering affliction , and of patience .
11. 보라 인내하는 자를 우리가 복되다 하나니 너희가 욥의 인내를 들었고 주께서 주신 결말을 보았거니와 주는 가장 자비하시고 긍휼히 여기는 자시니라
Behold , we count them happy which endure . Ye have heard of the patience of Job , and have seen the end of the Lord ; that the Lord is very pitiful , and of tender mercy .
12. 내 형제들아 무엇보다도 맹세하지 말지니 하늘로나 땅으로나 아무 다른 것으로도 맹세하지 말고 오직 너희의 그렇다 하는 것은 그렇다 하고 아니라 하는 것은 아니라 하여 죄 정함을 면하라
But above all things , my brethren , swear not , neither by heaven , neither by the earth , neither by any other oath : but let your yea be yea ; and your nay , nay ; lest ye fall into condemnation .
13. 너희 중에 고난 당하는 자가 있느냐 저는 기도할 것이요 즐거워하는 자가 있느냐 저는 찬송할지니라
Is any among you afflicted ? let him pray . Is any merry ? let him sing psalms .
14. 너희 중에 병든 자가 있느냐 저는 교회의 장로들을 청할 것이요 그들은 주의 이름으로 기름을 바르며 위하여 기도할지니라
Is any sick among you ? let him call for the elders of the church ; and let them pray over him , anointing him with oil in the name of the Lord :
15. 믿음의 기도는 병든 자를 구원하리니 주께서 저를 일으키시리라 혹시 죄를 범하였을지라도 사하심을 얻으리라
And the prayer of faith shall save the sick , and the Lord shall raise him up ; and if he have committed sins , they shall be forgiven him .
16. 이러므로 너희 죄를 서로 고하며 병 낫기를 위하여 서로 기도하라 의인의 간구는 역사하는 힘이 많으니라
Confess your faults one to another , and pray one for another , that ye may be healed . The effectual fervent prayer of a righteous man availeth much .
17. 엘리야는 우리와 성정이 같은 사람이로되 저가 비 오지 않기를 간절히 기도한즉 삼 년 육 개월 동안 땅에 비가 아니오고
Elias was a man subject to like passions as we are , and he prayed earnestly that it might not rain : and it rained not on the earth by the space of three years and six months .
18. 디시 기도한즉 하늘이 비를 주고 땅이 열매를 내었느니라
And he prayed again , and the heaven gave rain , and the earth brought forth her fruit .
19. 내 형제들아 너희 중에 미혹하여 진리를 떠난 자를 누가 돌아서게 하면
Brethren , if any of you do err from the truth , and one convert him ;
20. 너희가 알 것은 죄인을 미혹한 길에서 돌아서게 하는 자가 그 영혼을 사망에서 구원하며 허다한 죄를 덮을 것이니라
Let him know , that he which converteth the sinner from the error of his way shall save a soul from death , and shall hide a multitude of sins .
■ 주석 보기
【약5:1 JFB】약5:1-20. Woes Coming on the Wicked Rich: Believers Should Be Patient unto the Lord's Coming: Various Exhortations.
1. Go to now—Come now. A phrase to call solemn attention.
ye rich—who have neglected the true enjoyment of riches, which consists in doing good. James intends this address to rich Jewish unbelievers, not so much for themselves, as for the saints, that they may bear with patience the violence of the rich (약5:7), knowing that God will speedily avenge them on their oppressors [Bengel].
miseries that shall come—literally, "that are coming upon you" unexpectedly and swiftly, namely, at the coming of the Lord (약5:7); primarily, at the destruction of Jerusalem; finally, at His visible coming to judge the world.
【약5:1 CWC】Like other divisions of this epistle this is so connected with the last, and grows out of it so naturally, that it is difficult to say where the division occurs. The writer had been speaking of envying and strife in expression through the tongue, and now puts in his plow deeper to show their source in the antecedent condition of the heart. "Lust" is not to be taken in the limited sense of sensuality, but in the broader sense of worldly pleasure or gratification of any kind.
Verse 2 presents difficulty. Consistency makes it necessary to suppose that James is here addressing Christians as throughout the epistle, and yet how incongruous to think of Christians committing murder to gratify their desires! Luther translated "kill" by "hate," and doubtless expressed the real meaning by so doing, although, to quote Neander, "James used the stronger expression in order to designate with the utmost precision the nature of that evil which, whatever may be the outward form of manifestation, is still the same."
Nor let it be thought strange that such persons should be referred to as engaging in prayer (v. 3), for nothing is more common than for worldly-minded Christians to supplicate heaven for the gratification of desires entirely selfish, giving no consideration either to God's pleasure, or the well-being of their neighbors. How plainly James reveals the cause for the non-results of such prayers!
What names does he bestow upon these worldly-minded Christians (4)? How does the language of this verse indicate that he has in mind adulterers in the moral and spiritual sense -- professing loyalty to God and yet consorting with the world? What shows the incompatibility of such things? Verse 5 should be read in the Revised Version, showing that the Holy Spirit who dwells in the believer is not a spirit of envy. What was their hope under such circumstances of sin, and in what direction should they look for deliverance (6)? What prerequisite was necessary to obtain this grace (6-10)? How did the want of humility show itself in their prayers (11, 12)?
But this worldly-mindedness took to itself various forms, and James addresses himself to another in the verses following. What false reliance is spoken of in verse 13? How is it rebuked (14)? What advice and admonition is given (15, 16)? It was not enough for them to know this truth, how does he teach them the need of acting upon it (17)?
What further application of worldly-mindedness follows in chapter 5? Who are addressed now? What warning is given them? "Ye have laid up your treasure in the last days," is the way verse 3, last sentence, should be rendered. How vividly it applies to-day!
Are we not nearing the last days, and are not treasures heaping up as never before? What three charges are laid against the rich here (4, 6)? Fraud, voluptuousness, injustice! How awful to think of these things under the cloak of Christianity! Or shall we say that James is here referring to the rich outside the Christian church altogether? It is difficult to say. Notice carefully, however, the judgments coming upon these rich people. What miseries indeed!
The epistle closes as it began, with comfort for the tried and oppressed, verses 7-20. What hope is set before the oppressed laboring men (7, 8)? How different from the strike and the boycott? If the rich of our day be at fault, are not the poor equally so, the Word of God being the standard? What examples of long-suffering patience are set before them in verses 10 and 11?
What closing recommendations and exhortations are set before all concerning oaths (12)? Concerning heavenly-mindedness in the opposite experiences of life (13)? What specific directions concerning the sick (14-16)? What testimony to the efficacy of prayer? How is it illustrated (17, 18)? With what statement of the believer's privilege and obligation does the epistle close (19, 29)?
【약5:1 MHCC】Public troubles are most grievous to those who live in pleasure, and are secure and sensual, though all ranks suffer deeply at such times. All idolized treasures will soon perish, except as they will rise up in judgment against their possessors. Take heed of defrauding and oppressing; and avoid the very appearance of it. God does not forbid us to use lawful pleasures; but to live in pleasure, especially sinful pleasure, is a provoking sin. Is it no harm for people to unfit themselves for minding the concerns of their souls, by indulging bodily appetites? The just may be condemned and killed; but when such suffer by oppressors, this is marked by God. Above all their other crimes, the Jews had condemned and crucified that Just One who had come among them, even Jesus Christ the righteous.
【약5:2 JFB】2. corrupted—about to be destroyed through God's curse on your oppression, whereby your riches are accumulated (약5:4). Calvin thinks the sense is, Your riches perish without being of any use either to others or even to yourselves, for instance, your garments which are moth-eaten in your chests.
garments … moth-eaten—referring to 마6:19, 20.
【약5:3 JFB】3. is cankered—"rusted through" [Alford].
rust … witness against you—in the day of judgment; namely, that your riches were of no profit to any, lying unemployed and so contracting rust.
shall eat your flesh—The rust which once ate your riches, shall then gnaw your conscience, accompanied with punishment which shall prey upon your bodies for ever.
as … fire—not with the slow process of rusting, but with the swiftness of consuming fire.
for the last days—Ye have heaped together, not treasures as ye suppose (compare Lu 12:19), but wrath against the last days, namely, the coming judgment of the Lord. Alford translates more literally, "In these last days (before the coming judgment) ye laid up (worldly) treasure" to no profit, instead of repenting and seeking salvation (see on 약5:5).
【약5:4 JFB】4. Behold—calling attention to their coming doom as no vain threat.
labourers—literally "workmen."
of you kept back—So English Version rightly. Not as Alford, "crieth out from you." The "keeping back of the hire" was, on the partOF the rich, virtually an act of "fraud," because the poor laborers were not immediately paid. The phrase is therefore not, "kept back by you," but "of you"; the latter implying virtual, rather than overt, fraud. James refers to 신24:14, 15, "At this day … give his hire, neither shall the sun go down upon it, lest he CRY against thee unto the Lord, and it be sin unto thee." Many sins "cry" to heaven for vengeance which men tacitly take no account of, as unchastity and injustice [Bengel]. Sins peculiarly offensive to God are said to "cry" to Him. The rich ought to have given freely to the poor; their not doing so was sin. A still greater sin was their not paying their debts. Their greatest sin was not paying them to the poor, whose wages is their all.
cries of them—a double cry; both that of the hire abstractly, and that of the laborers hired.
the Lord of sabaoth—here only in the New Testament. In 롬9:29 it is a quotation. It is suited to the Jewish tone of the Epistle. It reminds the rich who think the poor have no protector, that the Lord of the whole hosts in heaven and earth is the guardian and avenger of the latter. He is identical with the "coming Lord" Jesus (약5:7).
【약5:5 JFB】5. Translate, "Ye have luxuriated … and wantoned." The former expresses luxurious effeminacy; the latter, wantonness and prodigality. Their luxury was at the expense of the defrauded poor (약5:4).
on the earth—The same earth which has been the scene of your wantonness, shall be the scene of the judgment coming on you: instead of earthly delights ye shall have punishments.
nourished … hearts—that is glutted your bodies like beasts to the full extent of your hearts' desire; ye live to eat, not eat to live.
as in a day of slaughter—The oldest authorities omit "as." Ye are like beasts which eat to their hearts' content on the very day of their approaching slaughter, unconscious it is near. The phrase answers to "the last days," 약5:3, which favors Alford's translation there, "in," not "for."
【약5:6 JFB】6. Ye have condemned … the just—The Greek aorist expresses, "Ye are accustomed to condemn … the just." Their condemnation of Christ, "the Just," is foremost in James' mind. But all the innocent blood shed, and to be shed, is included, the Holy Spirit comprehending James himself, called "the Just," who was slain in a tumult. See my Introduction. This gives a peculiar appropriateness to the expression in this verse, the same "as the righteous (just) man" (약5:16). The justice or righteousness of Jesus and His people is what peculiarly provoked the ungodly great men of the world.
he doth not resist you—The very patience of the Just one is abused by the wicked as an incentive to boldness in violent persecution, as if they may do as they please with impunity. God doth "resist the proud" (약4:6); but Jesus as man, "as a sheep is dumb before the shearers, so He opened not His mouth": so His people are meek under persecution. The day will come when God will resist (literally, "set Himself in array against") His foes and theirs.
【약5:7 JFB】7. Be patient therefore—as judgment is so near (약5:1, 3), ye may well afford to be "patient" after the example of the unresisting Just one (약5:6).
brethren—contrasted with the "rich" oppressors, 약5:1-6.
unto the coming of the Lord—Christ, when the trial of your patience shall cease.
husbandman waiteth for—that is, patiently bears toils and delays through hope of the harvest at last. Its "preciousness" (compare 시126:6, "precious seed") will more than compensate for all the past. Compare the same image, 갈6:3, 9.
hath long patience for it—"over it," in respect to it.
until he receive—"until it receive" [Alford]. Even if English Version be retained, the receiving of the early and latter rains is not to be understood as the object of his hope, but the harvest for which those rains are the necessary preliminary. The early rain fell at sowing time, about November or December; the latter rain, about March or April, to mature the grain for harvest. The latter rain that shall precede the coming spiritual harvest, will probably be another Pentecost-like effusion of the Holy Ghost.
【약5:7 MHCC】Consider him that waits for a crop of corn; and will not you wait for a crown of glory? If you should be called to wait longer than the husbandman, is not there something more worth waiting for? In every sense the coming of the Lord drew nigh, and all his people's losses, hardships, and sufferings, would be repaid. Men count time long, because they measure it by their own lives; but all time is as nothing to God; it is as a moment. To short-lived creatures a few years seem an age; but Scripture, measuring all things by the existence of God, reckons thousands of years but so many days. God brought about things in Job's case, so as plainly to prove that he is very pitiful and of tender mercy. This did not appear during his troubles, but was seen in the event, and believers now will find a happy end to their trials. Let us serve our God, and bear our trials, as those who believe that the end will crown all. Our eternal happiness is safe if we trust to him: all else is mere vanity, which soon will be done with for ever.
【약5:8 JFB】8. coming … draweth nigh—The Greek expresses present time and a settled state. 벧전4:7, "is at hand." We are to live in a continued state of expectancy of the Lord's coming, as an event always nigh. Nothing can more "stablish the heart" amidst present troubles than the realized expectation of His speedy coming.
【약5:9 JFB】9. Grudge not—rather "Murmur not"; "grumble not." The Greek is literally, "groan": a half-suppressed murmur of impatience and harsh judgment, not uttered aloud or freely. Having exhorted them to patience in bearing wrongs from the wicked, he now exhorts them to a forbearing spirit as to the offenses given by brethren. Christians, who bear the former patiently, sometimes are impatient at the latter, though much less grievous.
lest … condemned—The best manuscript authorities read, "judged." James refers to 마7:1, "Judge not lest ye be judged." To "murmur against one another" is virtually to judge, and so to become liable to be judged.
judge … before the door—referring to 마24:33. The Greek is the same in both passages, and so ought to be translated here as there, "doors," plural. The phrase means "near at hand" (창4:7), which in the oldest interpretations [Targums of Jonathan and Jerusalem] is explained, "thy sin is reserved unto the judgment of the world to come." Compare "the everlasting doors" (시24:7, whence He shall come forth). The Lord's coming to destroy Jerusalem is primarily referred to; and ultimately, His coming again visibly to judgment.
【약5:10 JFB】10. the prophets—who were especially persecuted, and therefore were especially "blessed."
example of suffering affliction—rather, simply, "of affliction," literally, "evil treatment."
【약5:11 JFB】11. count them happy—(마5:10).
which endure—The oldest authorities read, "which have endured," which suits the sense better than English Version: "Those who in past days, like the prophets and Job, have endured trials." Such, not those who "have lived in pleasure and been wanton on the earth" (약5:5), are "happy."
patience—rather, "endurance," answering to "endure": the Greek words similarly corresponding. Distinct from the Greek word for "patience" 약5:10. The same word ought to be translated, "endurance," 약1:3. He here reverts to the subject which he began with.
Job—This passage shows the history of him is concerning a real, not an imaginary person; otherwise his case could not be quoted as an example at all. Though he showed much of impatience, yet he always returned to this, that he committed himself wholly to God, and at last showed a perfect spirit of enduring submission.
and have seen—(with the eyes of your mind). Alford translates from the old and genuine reading, "see also," &c. The old reading is, however, capable of being translated as English Version.
the end of the Lord—the end which the Lord gave. If Job had much to "endure," remember also Job's happy "end." Hence, learn, though much tried, to "endure to the end."
that—Alford and others translate, "inasmuch as," "for."
pitiful … of tender mercy—The former refers to the "feeling"; the latter, to the act. His pity is shown in not laying on the patient endurer more trials than he is able to bear; His mercy, in His giving a happy "end" to the trials [Bengel].
【약5:12 JFB】12. But above all—as swearing is utterly alien to the Christian meek "endurance" just recommended.
swear not—through impatience, to which trials may tempt you (약5:10, 11). In contrast to this stands the proper use of the tongue, 약5:13. James here refers to 마5:34, &c.
let your yea be yea—Do not use oaths in your everyday conversation, but let a simple affirmative or denial be deemed enough to establish your word.
condemnation—literally, "judgment," namely, of "the Judge" who "standeth before the doors" (약5:9).
【약5:12 MHCC】The sin of swearing is condemned; but how many make light of common profane swearing! Such swearing expressly throws contempt upon God's name and authority. This sin brings neither gain, nor pleasure, nor reputation, but is showing enmity to God without occasion and without advantage It shows a man to be an enemy to God, however he pretends to call himself by his name, or sometimes joins in acts of worship. But the Lord will not hold him guiltless that taketh his name in vain. In a day of affliction nothing is more seasonable than prayer. The spirit is then most humble, and the heart is broken and tender. It is necessary to exercise faith and hope under afflictions; and prayer is the appointed means for obtaining and increasing these graces. Observe, that the saving of the sick is not ascribed to the anointing with oil, but to prayer. In a time of sickness it is not cold and formal prayer that is effectual, but the prayer of faith. The great thing we should beg of God for ourselves and others in the time of sickness is, the pardon of sin. Let nothing be done to encourage any to delay, under the mistaken fancy that a confession, a prayer, a minister's absolution and exhortation, or the sacrament, will set all right at last, where the duties of a godly life have been disregarded. To acknowledge our faults to each other, will tend greatly to peace and brotherly love. And when a righteous person, a true believer, justified in Christ, and by his grace walking before God in holy obedience, presents an effectual fervent prayer, wrought in his heart by the power of the Holy Spirit, raising holy affections and believing expectations and so leading earnestly to plead the promises of God at his mercy-seat, it avails much. The power of prayer is proved from the history of Elijah. In prayer we must not look to the merit of man, but to the grace of God. It is not enough to say a prayer, but we must pray in prayer. Thoughts must be fixed, desires must be firm and ardent, and graces exercised. This instance of the power of prayer, encourages every Christian to be earnest in prayer. God never says to any of the seed of Jacob, Seek my face in vain. Where there may not be so much of miracle in God's answering our prayers, yet there may be as much of grace.
【약5:13 JFB】13. afflicted—referring to the "suffering affliction" (약5:10).
let him pray—not "swear" in rash impatience.
merry—joyous in mind.
sing psalms—of praise. Paul and Silas sang psalms even in affliction.
【약5:14 JFB】14. let him call for the elders—not some one of the elders, as Roman Catholics interpret it, to justify their usage in extreme unction. The prayers of the elders over the sick would be much the same as though the whole Church which they represent should pray [Bengel].
anointing him with oil—The usage which Christ committed to His apostles was afterwards continued with laying on of hands, as a token of the highest faculty of medicine in the Church, just as we find in 고전6:2 the Church's highest judicial function. Now that the miraculous gift of healing has been withdrawn for the most part, to use the sign where the reality is wanting would be unmeaning superstition. Compare other apostolic usages now discontinued rightly, 고전11:4-15; 16:20. "Let them use oil who can by their prayers obtain recovery for the sick: let those who cannot do this, abstain from using the empty sign" [Whitaker]. Romish extreme unction is administered to those whose life is despaired of, to heal the soul, whereas James' unction was to heal the body. Cardinal Cajetan [Commentary] admits that James cannot refer to extreme unction. Oil in the East, and especially among the Jews (see the Talmud, Jerusalem and Babylon), was much used as a curative agent. It was also a sign of the divine grace. Hence it was an appropriate sign in performing miraculous cures.
in the name of the Lord—by whom alone the miracle was performed: men were but the instruments.
【약5:15 JFB】15. prayer—He does not say the oil shall save: it is but the symbol.
save—plainly not as Rome says, "save" the soul. but heal "the sick": as the words, "the Lord shall raise him up," prove. So the same Greek is translated, "made (thee) whole," 마9:21, 22.
and if … sins—for not all who are sick are so because of some special sins. Here a case is supposed of one visited with sickness for special sins.
have committed—literally, "be in a state of having committed sins," that is, be under the consequences of sins committed.
they—rather, "it": his having committed sins shall be forgiven him. The connection of sin and sickness is implied in 사33:24; 마9:2-5; 요5:14. The absolution of the sick, retained in the Church of England, refers to the sins which the sick man confesses (약5:16) and repents of, whereby outward scandal has been given to the Church and the cause of religion; not to sins in their relation to God, the only Judge.
【약5:16 JFB】16. The oldest authorities read, "Confess, THEREFORE," &c. Not only in the particular case of sickness, but universally confess.
faults—your falls and offenses, in relation to one another. The word is not the same as sins.마5:23, 24; Lu 17:4, illustrate the precept here.
one to another—not to the priest, as Rome insists. The Church of England recommends in certain cases. Rome compels confession in all cases. Confession is desirable in the case of (1) wrong done to a neighbor; (2) when under a troubled conscience we ask counsel of a godly minister or friend as to how we may obtain God's forgiveness and strength to sin no more, or when we desire their intercessory prayers for us ("Pray for one another"): "Confession may be made to anyone who can pray" [Bengel]; (3) open confession of sin before the Church and the world, in token of penitence. Not auricular confession.
that ye may be healed—of your bodily sicknesses. Also that, if your sickness be the punishment of sin, the latter being forgiven on intercessory prayer, "ye may be healed" of the former. Also, that ye may be healed spiritually.
effectual—intense and fervent, not "wavering" (약1:6), [Beza]. "When energized" by the Spirit, as those were who performed miracles [Hammond]. This suits the collocation of the Greek words and the sense well. A righteous man's prayer is always heard generally, but his particular request for the healing of another was then likely to be granted when he was one possessing a special charism of the Spirit.Alford translates, "Availeth much in its working." The "righteous" is one himself careful to avoid "faults," and showing his faith by works (약2:24).
【약5:17 JFB】17. Elias … like passions as we—therefore it cannot be said that he was so raised above us as to afford no example applicable to common mortals like ourselves.
prayed earnestly—literally, "prayed with prayer": Hebraism for prayed intensely. Compare Lu 22:15, "With desire I have desired," that is, earnestly desired. Alford is wrong in saying, Elias' prayer that it might not rain "is not even hinted at in the Old Testament history." In 왕상17:1 it is plainly implied, "As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word." His prophecy of the fact was according to a divine intimation given to him in answer to prayer. In jealousy for God's honor (왕상19:10), and being of one mind with God in his abhorrence of apostasy, he prayed that the national idolatry should be punished with a national judgment, drought; and on Israel's profession of repentance he prayed for the removal of the visitation, as is implied in 왕상18:39-42; compare Lu 4:25.
three years, &c.—Compare 왕상18:1, "The third year," namely, from Elijah's going to Zarephath; the prophecy (약5:1) was probably about five or six months previously.
【약5:18 JFB】18. prayed … and—that is, "and so." Mark the connection between the prayer and its accomplishment.
her fruit—her usual and due fruit, heretofore withheld on account of sin. Three and a half years is the time also that the two witnesses prophesy who "have power to shut and open heaven that it rain not."
【약5:19 JFB】19. The blessing of reclaiming an erring sinner by the mutual consent and intercessory prayer just recommended.
do err—more literally, "be led astray."
the truth—the Gospel doctrine and precepts.
one—literally, "any"; as "any" before. Everyone ought to seek the salvation of everyone [Bengel].
【약5:19 MHCC】It is no mark of a wise or holy man, to boast of being free from error, or to refuse to acknowledge an error. And there is some doctrinal mistake at the bottom of every practical mistake. There is no one habitually bad, but upon some bad principle. This is conversion; to turn a sinner from the error of his ways, not merely from one party to another, or from one notion and way of thinking to another. There is no way effectually and finally to hide sin, but forsaking it. Many sins are hindered in the party converted; many also may be so in others whom he may influence. The salvation of one soul is of infinitely greater importance than preserving the lives of multitudes, or promoting the welfare of a whole people. Let us in our several stations keep these things in mind, sparing no pains in God's service, and the event will prove that our labour is not in vain in the Lord. For six thousand years He has been multiplying pardons, and yet his free grace is not tired nor grown weary. Certainly Divine mercy is an ocean that is ever full and ever flowing. May the Lord give us a part in this abundant mercy, through the blood of Christ, and the sanctification of the Spirit.
※ 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.