티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 야고보서 2장
1. 내 형제들아 영광의 주 곧 우리 주 예수 그리스도를 믿는 믿음을 너희가 받았으니 사람을 외모로 취하지 말라
My brethren , have not the faith of our Lord Jesus Christ , the Lord of glory , with respect of persons .
2. 만일 너희 회당에 금 가락지를 끼고 아름다운 옷을 입은 사람이 들어오고 또 더러운 옷을 입은 가난한 사람이 들어올 때에
For if there come unto your assembly a man with a gold ring , in goodly apparel , and there come in also a poor man in vile raiment ;
3. 너희가 아름다운 옷을 입은 자를 돌아보아 가로되 여기 좋은 자리에 앉으소서 하고 또 가난한 자에게 이르되 너는 거기 섰든지 내 발등상 아래 앉으라 하면
And ye have respect to him that weareth the gay clothing , and say unto him , Sit thou here in a good place ; and say to the poor , Stand thou there , or sit here under my footstool :
4. 너희끼리 서로 구별하며 악한 생각으로 판단하는 자가 되는 것이 아니냐
Are ye not then partial in yourselves , and are become judges of evil thoughts ?
5. 내 사랑하는 형제들아 들을지어다 하나님이 세상에 대하여는 가난한 자를 택하사 믿음에 부요하게 하시고 또 자기를 사랑하는 자들에게 약속하신 나라를 유업으로 받게 아니하셨느냐
Hearken , my beloved brethren , Hath not God chosen the poor of this world rich in faith , and heirs of the kingdom which he hath promised to them that love him ?
6. 너희는 도리어 가난한 자를 괄시하였도다 부자는 너희를 압제하며 법정으로 끌고 가지 아니하느냐
But ye have despised the poor . Do not rich men oppress you , and draw you before the judgment seats ?
7. 저희는 너희에게 대하여 일컫는 바 그 아름다운 이름을 훼방하지 아니하느냐
Do not they blaspheme that worthy name by the which ye are called ?
8. 너희가 만일 경에 기록한 대로 네 이웃 사랑하기를 네 몸과 같이 하라 하신 최고한 법을 지키면 잘하는 것이거니와
If ye fulfil the royal law according to the scripture , Thou shalt love thy neighbour as thyself , ye do well :
9. 만일 너희가 외모로 사람을 취하면 죄를 짓는 것이니 율법이 너희를 범죄자로 정하리라
But if ye have respect to persons , ye commit sin , and are convinced of the law as transgressors .
10. 누구든지 온 율법을 지키다가 그 하나에 거치면 모두 범한 자가 되나니
For whosoever shall keep the whole law , and yet offend in one point, he is guilty of all .
11. 간음하지 말라 하신 이가 또한 살인하지 말라 하셨은즉 네가 비록 간음하지 아니하여도 살인하면 율법을 범한 자가 되느니라
For he that said , Do not commit adultery , said also , Do not kill . Now if thou commit no adultery , yet if thou kill , thou art become a transgressor of the law .
12. 너희는 자유의 율법대로 심판 받을 자처럼 말도 하고 행하기도 하라
So speak ye , and so do , as they that shall be judged by the law of liberty .
13. 긍휼을 행하지 아니하는 자에게는 긍휼 없는 심판이 있으리라 긍휼은 심판을 이기고 자랑하느니라
For he shall have judgment without mercy , that hath shewed no mercy ; and mercy rejoiceth against judgment .
14. 내 형제들아 만일 사람이 믿음이 있노라 하고 행함이 없으면 무슨 이익이 있으리요 그 믿음이 능히 자기를 구원하겠느냐
What doth it profit , my brethren , though a man say he hath faith , and have not works ? can faith save him ?
15. 만일 형제나 자매가 헐벗고 일용할 양식이 없는데
If a brother or sister be naked , and destitute of daily food ,
16. 너희 중에 누구든지 그에게 이르되 평안히 가라, 더웁게 하라, 배 부르게 하라 하며 그 몸에 쓸 것을 주지 아니하면 무슨 이익이 있으리요
And one of you say unto them , Depart in peace , be ye warmed and filled ; notwithstanding ye give them not those things which are needful to the body ; what doth it profit ?
17. 이와 같이 행함이 없는 믿음은 그 자체가 죽은 것이라
Even so faith , if it hath not works , is dead , being alone .
18. 혹이 가로되 너는 믿음이 있고 나는 행함이 있으니 행함이 없는 네 믿음을 내게 보이라 나는 행함으로 내 믿음을 네게 보이리라
Yea , a man may say , Thou hast faith , and I have works : shew me thy faith without thy works , and I will shew thee my faith by my works .
19. 네가 하나님은 한 분이신 줄을 믿느냐 잘하는도다 귀신들도 믿고 떠느니라
Thou believest that there is one God ; thou doest well : the devils also believe , and tremble .
20. 아아 허탄한 사람아 행함이 없는 믿음이 헛것인 줄 알고자 하느냐
But wilt thou know , O vain man , that faith without works is dead ?
21. 우리 조상 아브라함이 그 아들 이삭을 제단에 드릴 때에 행함으로 의롭다 하심을 받은 것이 아니냐
Was not Abraham our father justified by works , when he had offered Isaac his son upon the altar ?
22. 네가 보거니와 믿음이 그의 행함과 함께 일하고 행함으로 믿음이 온전케 되었느니라
Seest thou how faith wrought with his works , and by works was faith made perfect ?
23. 이에 경에 이른 바 이브라함이 하나님을 믿으니 이것을 의로 여기셨다는 말씀이 응하였고 그는 하나님의 벗이라 칭함을 받았나니
And the scripture was fulfilled which saith , Abraham believed God , and it was imputed unto him for righteousness : and he was called the Friend of God .
24. 이로 보건대 사람이 행함으로 의롭다 하심을 받고 믿음으로만 아니니라
Ye see then how that by works a man is justified , and not by faith only .
25. 또 이와 같이 기생 라합이 사자를 접대하여 다른 길로 나가게 할 때에 행함으로 의롭다 하심을 받은 것이 아니냐
Likewise also was not Rahab the harlot justified by works , when she had received the messengers , and had sent them out another way ?
26. 영혼 없는 몸이 죽은 것 같이 행함이 없는 믿음은 죽은 것이니라
For as the body without the spirit is dead , so faith without works is dead also .
■ 주석 보기
【약2:1 JFB】약2:1-26. The Sin of Respect of Persons: Dead, Unworking Faith Saves No Man.
James illustrates "the perfect law of liberty" (약1:25) in one particular instance of a sin against it, concluding with a reference again to that law (약2:12, 13).
1. brethren—The equality of all Christians as "brethren," forms the groundwork of the admonition.
the faith of … Christ—that is, the Christian faith. James grounds Christian practice on Christian faith.
the Lord of glory—So 고전2:8. As all believers, alike rich and poor, derive all their glory from their union with Him, "the Lord of glory," not from external advantages of worldly fortune, the sin in question is peculiarly inconsistent with His "faith." Bengel, making no ellipsis of "the Lord," explains "glory" as in apposition with Christ who is THE GLORY (Lu 2:32); the true Shekinah glory of the temple (롬9:4). English Version is simpler. The glory of Christ resting on the poor believer should make him be regarded as highly by "brethren" as his richer brother; nay, more so, if the poor believer has more of Christ's spirit than the rich brother.
with respect of persons—literally, "in respectings of persons"; "in" the practice of partial preferences of persons in various ways and on various occasions.
【약2:1 CWC】[RESPECT OF PERSONS AND FAITH AND WORKS]
We next have some instruction or admonition concerning respect of persons, or the relation of the rich and the poor, 2:1, 13. This would seem to be connected with the trials of the poor mentioned in chapter 1. It not infrequently happens that the people who complain of the abundance of the rich, are the most obsequious in their conduct, as if they expected something from them as a result. Perhaps it was so here. Or it may be, that this instruction laps on more closely to what had been said about "pure religion," and visiting the fatherless and widows, and keeping one's self unspotted from the world, 1:27.
Respect of persons was incompatible with these things. Note that the Revised Version translates "have" of verse 1 by "hold." These two things could not be held at one and the same time. What instance is given of holding it (2, 3) ? Of what wrong would they be guilty in such a case (4)? What kind of judges would such partiality show them to be (same verse)? What would demonstrate the unwisdom as well as unkindness of such partiality (5)? What would show their meanness of spirit (6)? Their disloyalty to their Saviour (7)? On what principle should they exercise themselves toward rich and poor alike (8)? How were they in danger of violating this principle (9)? What fundamental truth about sin is enunciated in this connection (10, 11)?
3. Some instruction on the relationship of faith and works, 2:14 26. If the subject of respect of persons grew out of the declaration about "pure religion" at the close of chapter 1, there is reason to believe the same of the present subject.
Before considering the verses, it may be well to remark on a criticism sometimes made that James is here contradicting Paul. The latter insists upon faith without works, while the former insists upon works with faith. But there is no contradiction, because Paul is laying down the principle of salvation, while James is showing the working of that principle in the life. Paul as well as James insists upon a faith that brings forth fruit, and was himself a fine example of it. The epistle of James was written at an early period, before Paul's epistles were, generally known and before the council at Jerusalem (Acts 15), which may account for this treatment of the subject of faith from a different standpoint to that made necessary by the admission of Gentiles into the church.
Observe the change the Revised Version makes in the last clause of verse 14. "Can THAT faith save him?" Faith saves, James declared, but it is not the kind of faith which produces no fruit. It is not dead faith, but living faith. What illustrations of a fruitless faith are in verse 16? And verse 19? What illustrations of a fruitful faith are given in verses 21-25. Read carefully verse 22, which teaches that Abraham's faith was simply shown to be faith, a perfected thing by his obedience to God. So our faith in Christ can hardly be called a saving faith if it works no change in our lives and produces no results.
【약2:1 MHCC】Those who profess faith in Christ as the Lord of glory, must not respect persons on account of mere outward circumstances and appearances, in a manner not agreeing with their profession of being disciples of the lowly Jesus. St. James does not here encourage rudeness or disorder: civil respect must be paid; but never such as to influence the proceedings of Christians in disposing of the offices of the church of Christ, or in passing the censures of the church, or in any matter of religion. Questioning ourselves is of great use in every part of the holy life. Let us be more frequent in this, and in every thing take occasion to discourse with our souls. As places of worship cannot be built or maintained without expense, it may be proper that those who contribute thereto should be accommodated accordingly; but were all persons more spiritually-minded, the poor would be treated with more attention that usually is the case in worshipping congregations. A lowly state is most favourable for inward peace and for growth in holiness. God would give to all believers riches and honours of this world, if these would do them good, seeing that he has chosen them to be rich in faith, and made them heirs of his kingdom, which he promised to bestow on all who love him. Consider how often riches lead to vice and mischief, and what great reproaches are thrown upon God and religion, by men of wealth, power, and worldly greatness; and it will make this sin appear very sinful and foolish. The Scripture gives as a law, to love our neighbour as ourselves. This law is a royal law, it comes from the King of kings; and if Christians act unjustly, they are convicted by the law as transgressors. To think that our good deeds will atone for our bad deeds, plainly puts us upon looking for another atonement. According to the covenant of works, one breach of any one command brings a man under condemnation, from which no obedience, past, present, or future, can deliver him. This shows us the happiness of those that are in Christ. We may serve him without slavish fear. God's restraints are not a bondage, but our own corruptions are so. The doom passed upon impenitent sinners at last, will be judgment without mercy. But God deems it his glory and joy, to pardon and bless those who might justly be condemned at his tribunal; and his grace teaches those who partake of his mercy, to copy it in their conduct.
【약2:2 JFB】2, 3. "If there chance to have come" [Alford].
assembly—literally, "synagogue"; this, the latest honorable use, and the only Christian use of the term in the New Testament, occurs in James's Epistle, the apostle who maintained to the latest possible moment the bonds between the Jewish synagogue and the Christian Church. Soon the continued resistance of the truth by the Jews led Christians to leave the term to them exclusively (계3:9). The "synagogue" implies a mere assembly or congregation not necessarily united by any common tie. "Church," a people bound together by mutual ties and laws, though often it may happen that the members are not assembled [Trench and Vitringa]. Partly from James' Hebrew tendencies, partly from the Jewish Christian churches retaining most of the Jewish forms, this term "synagogue" is used here instead of the Christian term "Church" (ecclesia, derived from a root, "called out," implying the union of its members in spiritual bonds, independent of space, and called out into separation from the world); an undesigned coincidence and mark of truth. The people in the Jewish synagogue sat according to their rank, those of the same trade together. The introduction of this custom into Jewish Christian places of worship is here reprobated by James. Christian churches were built like the synagogues, the holy table in the east end of the former, as the ark was in the latter; the desk and pulpit were the chief articles of furniture in both alike. This shows the error of comparing the Church to the temple, and the ministry to the priesthood; the temple is represented by the whole body of worshippers; the church building was formed on the model of the synagogue. See Vitringa [Synagogue and Temple].
goodly apparel … gay clothing—As the Greek, is the same in both, translate both alike, "gay," or "splendid clothing."
【약2:3 JFB】3. have respect to him, &c.—though ye know not who he is, when perhaps he may be a heathen. It was the office of the deacons to direct to a seat the members of the congregation [Clement of Rome, Apostolical Constitutions, 2.57, 58].
unto him—not in the best manuscripts. Thus "thou" becomes more demonstratively emphatic.
there—at a distance from where the good seats are.
here—near the speaker.
under my footstool—not literally so; but on the ground, down by my footstool. The poor man must either stand, or if he sits, sit in a degrading position. The speaker has a footstool as well as a good seat.
【약2:4 JFB】4. Are ye not … partial—literally, "Have ye not made distinctions" or "differences" (so as to prefer one to another)? So in Jude 22.
in yourselves—in your minds, that is, according to your carnal inclination [Grotius].
are become judges of evil thoughts—The Greek words for "judges" and for "partial," are akin in sound and meaning. A similar translation ought therefore to be given to both. Thus, either for "judges," &c. translate, "distinguishers of (that is, according to your) evil thoughts"; or, do ye not partially judge between men, and are become evilly-thinking judges (막7:21)? The "evil thoughts" are in the judges themselves; as in Lu 18:6, the Greek, "judge of injustice," is translated, "unjust judge." Alford and Wahl translate, "Did ye not doubt" (respecting your faith, which is inconsistent with the distinctions made by you between rich and poor)? For the Greek constantly means "doubt" in all the New Testament. So in 약1:6, "wavering." 마21:21; 행10:20; 롬4:20, "staggered not." The same play on the same kindred words occurs in the Greek of 롬14:10, 23, "judge … doubteth." The same blame of being a judge, when one ought to be an obeyer, of the law is found in 약4:11.
【약2:5 JFB】5. Hearken—James brings to trial the self-constituted "judges" (약2:4).
poor of this world—The best manuscripts read, "those poor in respect to the world." In contrast to "the rich in this world" (딤전6:17). Not of course all the poor; but the poor, as a class, furnish more believers than the rich as a class. The rich, if a believer, renounces riches as his portion; the poor, if an unbeliever, neglects that which is the peculiar advantage of poverty (마5:3; 고전1:26, 27, 28).
rich in faith—Their riches consist in faith.Lu 12:21, "rich toward God." 딤전6:18, "rich in good works" (계2:9; compare 고후8:9). Christ's poverty is the source of the believer's riches.
kingdom … promised—(Lu 12:32; 고전2:9; 딤후4:8).
【약2:6 JFB】6. The world's judgment of the poor contrasted with God's.
ye—Christians, from whom better things might have been expected; there is no marvel that men of the world do so.
despised—literally, "dishonored." To dishonor the poor is to dishonor those whom God honors, and so to invert the order of God [Calvin].
rich—as a class.
oppress—literally, "abuse their power against" you.
draw you—Translate, "is it not they (those very persons whom ye partially prefer, 약2:1-4) that drag you (namely, with violence)" [Alford].
before … judgment seats—instituting persecutions for religion, as well as oppressive lawsuits, against you.
【약2:7 JFB】7. "Is it not they that blaspheme?" &c. as in 약2:6 [Alford]. Rich heathen must here chiefly be meant; for none others would directly blaspheme the name of Christ. Only indirectly rich Christians can be meant, who, by their inconsistency, caused His name to be blasphemed; so 겔36:21, 22; 롬2:24. Besides, there were few rich Jewish Christians at Jerusalem (롬15:26). They who dishonor God's name by wilful and habitual sin, "take (or bear) the Lord's name in vain" (compare 잠30:9, with 출20:7).
that worthy name—which is "good before the Lord's saints" (시52:9; 54:6); which ye pray may be "hallowed" (마6:9), and "by which ye are called," literally, "which was invoked" or, "called upon by you" (compare 창48:16; 사4:1, Margin;행15:17), so that at your baptism "into the name" (so the Greek,마28:19) of Christ, ye became Christ's people (고전3:23).
【약2:8 JFB】8. The Greek may be translated, "If, however, ye fulfil," &c., that is, as Alford, after Estius, explains, "Still I do not say, hate the rich (for their oppressions) and drive them from your assemblies; if you choose to observe the royal law … well and good; but respect of persons is a breach of that law." I think the translation is, "If in very deed (or 'indeed on the one hand') ye fulfil the royal law … ye do well, but if (on the other hand) ye respect persons, ye practice sin." The Jewish Christians boasted of, and rested in, the "law" (행15:1; 21:18-24; 롬2:17; 갈2:12). To this the "indeed" alludes. "(Ye rest in the law): If indeed (then) ye fulfil it, ye do well; but if," &c.
royal—the law that is king of all laws, being the sum and essence of the ten commandments. The great King, God, is love; His law is the royal law of love, and that law, like Himself, reigns supreme. He "is no respecter of persons"; therefore to respect persons is at variance with Him and His royal law, which is at once a law of love and of liberty (약2:12). The law is the "whole"; "the (particular) Scripture" (레19:18) quoted is a part. To break a part is to break the whole (약2:10).
ye do well—being "blessed in your deed" ("doing," Margin) as a doer, not a forgetful hearer of the law (약1:25).
【약2:9 JFB】9.Respect of persons violates the command to love all alike "as thyself."
ye commit sin—literally, "ye work sin," 마7:23, to which the reference here is probably, as in 약1:22. Your works are sin, whatever boast of the law ye make in words (see on 약2:8).
convinced—Old English for "convicted."
as transgressors—not merely of this or that particular command, but of the whole absolutely.
【약2:10 JFB】10. The best manuscripts read, "Whosoever shall have kept the whole law, and yet shall have offended (literally, 'stumbled'; not so strong as 'fall,' 롬11:11) in one (point; here, the respecting of persons), is (hereby) become guilty of all." The law is one seamless garment which is rent if you but rend a part; or a musical harmony which is spoiled if there be one discordant note [Tirinus]; or a golden chain whose completeness is broken if you break one link [Gataker]. You thus break the whole law, though not the whole of the law, because you offend against love, which is the fulfilling of the law. If any part of a man be leprous, the whole man is judged to be a leper. God requires perfect, not partial, obedience. We are not to choose out parts of the law to keep, which suit our whim, while we neglect others.
【약2:11 JFB】11. He is One who gave the whole law; therefore, they who violate His will in one point, violate it all [Bengel]. The law and its Author alike have a complete unity.
adultery … kill—selected as being the most glaring cases of violation of duty towards one's neighbor.
【약2:12 JFB】12. Summing up of the previous reasonings.
speak—referring back to 약1:19, 26; the fuller discussion of the topic is given 약3:5-12.
judged by the law of liberty—(약1:25); that is, the Gospel law of love, which is not a law of external constraint, but of internal, free, instinctive inclination. The law of liberty, through God's mercy, frees us from the curse of the law, that henceforth we should be free to love and obey willingly. If we will not in turn practice the law of love to our neighbor, that law of grace condemns us still more heavily than the old law, which spake nothing but wrath to him who offended in the least particular (약2:13). Compare 마18:32-35; 요12:48; 계6:16, "Wrath of the (merciful) Lamb."
【약2:13 JFB】13. The converse of, "Blessed are the merciful, for they shall obtain mercy" (마5:7). Translate, "The judgment (which is coming on all of us) shall be without mercy to him who hath showed no mercy." It shall be such toward every one as every one shall have been [Bengel]. "Mercy" here corresponds to "love," 약2:8.
mercy rejoiceth against judgment—Mercy, so far from fearing judgment in the case of its followers, actually glorifieth against it, knowing that it cannot condemn them. Not that their mercy is the ground of their acquittal, but the mercy of God in Christ towards them, producing mercy on their part towards their fellow men, makes them to triumph over judgment, which all in themselves otherwise deserve.
【약2:14 JFB】14. James here, passing from the particular case of "mercy" or "love" violated by "respect of persons," notwithstanding profession of the "faith of our Lord Jesus" (약2:1), combats the Jewish tendency (transplanted into their Christianity) to substitute a lifeless, inoperative acquaintance with the letter of the law, for change of heart to practical holiness, as if justification could be thereby attained (롬2:3, 13, 23). It seems hardly likely but that James had seen Paul's Epistles, considering that he uses the same phrases and examples (compare 약2:21, 23, 25, with 롬4:3; 히11:17, 31; and 약2:14, 24, with 롬3:28; 갈2:16). Whether James individually designed it or not, the Holy Spirit by him combats not Paul, but those who abuse Paul's doctrine. The teaching of both alike is inspired, and is therefore to be received without wresting of words; but each has a different class to deal with; Paul, self-justiciaries; James, Antinomian advocates of a mere notional faith. Paul urged as strongly as James the need of works as evidences of faith, especially in the later Epistles, when many were abusing the doctrine of faith (딛2:14; 3:8). "Believing and doing are blood relatives" [Rutherford].
What doth it profit—literally, "What is the profit?"
though a man say—James' expression is not, "If a man have faith," but "if a man say he hath faith"; referring to a mere profession of faith, such as was usually made at baptism. Simon Magus so "believed and was baptized," and yet had "neither part nor lot in this matter," for his "heart," as his words and works evinced, was not right in the sight of God. Alford wrongly denies that "say" is emphatic. The illustration, 약2:16, proves it is: "If one of you say" to a naked brother, "Be ye warmed, notwithstanding ye give not those things needful." The inoperative profession of sympathy answering to the inoperative profession of faith.
can faith save him—rather, "can such a faith (literally, 'the faith') save him?"—the faith you pretend to: the empty name of boasted faith, contrasted with true fruit-producing faith. So that which self-deceivers claim is called "wisdom," though not true wisdom, 약3:15. The "him" also in the Greek is emphatic; the particular man who professes faith without having the works which evidence its vitality.
【약2:14 MHCC】Those are wrong who put a mere notional belief of the gospel for the whole of evangelical religion, as many now do. No doubt, true faith alone, whereby men have part in Christ's righteousness, atonement, and grace, saves their souls; but it produces holy fruits, and is shown to be real by its effect on their works; while mere assent to any form of doctrine, or mere historical belief of any facts, wholly differs from this saving faith. A bare profession may gain the good opinion of pious people; and it may procure, in some cases, worldly good things; but what profit will it be, for any to gain the whole world, and to lose their souls? Can this faith save him? All things should be accounted profitable or unprofitable to us, as they tend to forward or hinder the salvation of our souls. This place of Scripture plainly shows that an opinion, or assent to the gospel, without works, is not faith. There is no way to show we really believe in Christ, but by being diligent in good works, from gospel motives, and for gospel purposes. Men may boast to others, and be conceited of that which they really have not. There is not only to be assent in faith, but consent; not only an assent to the truth of the word, but a consent to take Christ. True believing is not an act of the understanding only, but a work of the whole heart. That a justifying faith cannot be without works, is shown from two examples, Abraham and Rahab. Abraham believed God, and it was reckoned unto him for righteousness. Faith, producing such works, advanced him to peculiar favours. We see then, ver. #(24), how that by works a man is justified, not by a bare opinion or profession, or believing without obeying; but by having such faith as produces good works. And to have to deny his own reason, affections, and interests, is an action fit to try a believer. Observe here, the wonderful power of faith in changing sinners. Rahab's conduct proved her faith to be living, or having power; it showed that she believed with her heart, not merely by an assent of the understanding. Let us then take heed, for the best works, without faith, are dead; they want root and principle. By faith any thing we do is really good; as done in obedience to God, and aiming at his acceptance: the root is as though it were dead, when there is no fruit. Faith is the root, good works are the fruits; and we must see to it that we have both. This is the grace of God wherein we stand, and we should stand to it. There is no middle state. Every one must either live God's friend, or God's enemy. Living to God, as it is the consequence of faith, which justifies and will save, obliges us to do nothing against him, but every thing for him and to him.
【약2:15 JFB】15. The Greek is, "But if," &c.: the "But" taking up the argument against such a one as "said he had faith, and yet had not works," which are its fruits.
a brother, &c.—a fellow Christian, to whom we are specially bound to give help, independent of our general obligation to help all our fellow creatures.
be—The Greek implies, "be found, on your access to them."
【약2:16 JFB】16. The habit of receiving passively sentimental impressions from sights of woe without carrying them out into active habits only hardens the heart.
one of you—James brings home the case to his hearers individually.
Depart in peace—as if all their wants were satisfied by the mere words addressed to them. The same words in the mouth of Christ, whose faith they said they had, were accompanied by efficient deeds of love.
be … warmed—with clothing, instead of being as heretofore "naked" (약2:15; 욥31:20).
filled—instead of being "destitute of food" (마15:37).
what doth it profit—concluding with the same question as at the beginning, 약2:14. Just retribution: kind professions unaccompanied with corresponding acts, as they are of no "profit" to the needy object of them, so are of no profit to the professor himself. So faith consisting in mere profession is unacceptable to God, the object of faith, and profitless to the possessor.
【약2:17 JFB】17. faith … being alone—Alford joins "is dead in itself." So Bengel, "If the works which living faith produces have no existence, it is a proof that faith itself (literally, 'in respect to itself') has no existence; that is, that what one boasts of as faith, is dead." "Faith" is said to be "dead in itself," because when it has works it is alive, and it is discerned to be so, not in respect to its works, but in respect to itself. English Version, if retained, must not be understood to mean that faith can exist "alone" (that is, severed from works), but thus: Even so presumed faith, if it have not works, is dead, being by itself "alone," that is, severed from works of charity; just as the body would be "dead" if alone, that is, severed from the spirit (약2:26). So Estius.
【약2:18 JFB】18. "But some one will say": so the Greek. This verse continues the argument from 약2:14, 16. One may say he has faith though he have not works. Suppose one were to say to a naked brother, "Be warmed," without giving him needful clothing. "But someone (entertaining views of the need of faith having works joined to it) will say (in opposition to the 'say' of the professor)."
show me thy faith without thy works—if thou canst; but thou canst not SHOW, that is, manifest or evidence thy alleged (약2:14, "say") faith without works. "Show" does not mean here to prove to me, but exhibit to me. Faith is unseen save by God. To show faith to man, works in some form or other are needed: we are justified judicially by God (롬8:33); meritoriously, by Christ (사53:11); mediately, by faith (롬5:1); evidentially, by works. The question here is not as to the ground on which believers are justified, but about the demonstration of their faith: so in the case of Abraham. In 창22:1 it is written, God did tempt Abraham, that is, put to the test of demonstration the reality of his faith, not for the satisfaction of God, who already knew it well, but to demonstrate it before men. The offering of Isaac at that time, quoted here, 약2:21, formed no part of the ground of his justification, for he was justified previously on his simply believing in the promise of spiritual heirs, that is, believers, numerous as the stars. He was then justified: that justification was showed or manifested by his offering Isaac forty years after. That work of faith demonstrated, but did not contribute to his justification. The tree shows its life by its fruits, but it was alive before either fruits or even leaves appeared.
【약2:19 JFB】19. Thou—emphatic. Thou self-deceiving claimant to faith without works.
that there is one God—rather, "that God is one": God's existence, however, is also asserted. The fundamental article of the creed of Jews and Christians alike, and the point of faith on which especially the former boasted themselves, as distinguishing them from the Gentiles, and hence adduced by James here.
thou doest well—so far good. But unless thy faith goes farther than an assent to this truth, "the evil spirits (literally, 'demons': 'devil' is the term restricted to Satan, their head) believe" so far in common with thee, "and (so far from being saved by such a faith) shudder (so the Greek)," 마8:29; Lu 4:34; 벧후2:4; Jude 6; 계20:10. Their faith only adds to their torment at the thought of having to meet Him who is to consign them to their just doom: so thine (히10:26, 27, it is not the faith of love, but of fear, that hath torment, 요일4:18).
【약2:20 JFB】20. wilt thou know—"Vain" men are not willing to know, since they have no wish to "do" the will of God. James beseeches such a one to lay aside his perverse unwillingness to know what is palpable to all who are willing to do.
vain—who deceivest thyself with a delusive hope, resting on an unreal faith.
without works—The Greek, implies separate from the works [Alford] which ought to flow from it if it were real.
is dead—Some of the best manuscripts read, "is idle," that is, unavailing to effect what you hope, namely, to save you.
【약2:21 JFB】21. Abraham … justified by works—evidentially, and before men (see on 약2:18). In 약2:23, James, like Paul, recognizes the Scripture truth, that it was his faith that was counted to Abraham for righteousness in his justification before God.
when he had offered—rather, "when he offered" [Alford], that is, brought as an offering at the altar; not implying that he actually offered him.
【약2:22 JFB】22. Or, "thou seest."
how—rather, "that." In the two clauses which follow, emphasize "faith" in the former, and "works" in the latter, to see the sense [Bengel].
faith wrought with his works—for it was by faith he offered his son. Literally, "was working (at the time) with his works."
by works was faith made perfect—not was vivified, but attained its fully consummated development, and is shown to be real. So "my strength is made perfect in weakness," that is, exerts itself most perfectly, shows how great it is [Cameron]: so 요일4:17; 히2:10; 5:9. The germ really, from the first, contains in it the full-grown tree, but its perfection is not attained till it is matured fully. So 약1:4, "Let patience have her perfect work," that is, have its full effect by showing the most perfect degree of endurance, "that ye may be perfect," that is, fully developed in the exhibition of the Christian character. Alford explains, "Received its realization, was entirely exemplified and filled up." So Paul, 빌2:12, "Work out your own salvation": the salvation was already in germ theirs in their free justification through faith. It needed to be worked out still to fully developed perfection in their life.
【약2:23 JFB】23. scripture was fulfilled—창15:6, quoted by Paul, as realized in Abraham's justification by faith; but by James, as realized subsequently in Abraham's work of offering Isaac, which, he says, justified him. Plainly, then, James must mean by works the same thing as Paul means by faith, only that he speaks of faith at its manifested development, whereas Paul speaks of it in its germ. Abraham's offering of Isaac was not a mere act of obedience, but an act of faith. Isaac was the subject of the promises of God, that in him Abraham's seed should be called. The same God calls on Abraham to slay the subject of His own promise, when as yet there was no seed in whom those predictions could be realized. Hence James' saying that Abraham was justified by such a work, is equivalent to saying, as Paul does, that he was justified by faith itself; for it was in fact faith expressed in action, as in other cases saving faith is expressed in words. So Paul states as the mean of salvation faith expressed. The "Scripture" would not be "fulfilled," as James says it was, but contradicted by any interpretation which makes man's works justify him before God: for that Scripture makes no mention of works at all, but says that Abraham's belief was counted to him for righteousness. God, in the first instance, "justifies the ungodly" through faith; subsequently the believer is justified before the world as righteous through faith manifested in words and works (compare 마25:35-37, "the righteous," 마25:40). The best authorities read, "But Abraham believed," &c.
and he was called the Friend of God—He was not so called in his lifetime, though he was so even then from the time of his justification; but he was called so, being recognized as such by all on the ground of his works of faith. "He was the friend (in an active sense), the lover of God, in reference to his works; and (in a passive sense) loved by God in reference to his justification by works. Both senses are united in 요15:14, 15" [Bengel].
【약2:24 JFB】24. justified and, not by faith only—that is, by "faith without (separated from: severed from) works," its proper fruits (see on 약2:20). Faith to justify must, from the first, include obedience in germ (to be developed subsequently), though the former alone is the ground of justification. The scion must be grafted on the stock that it may live; it must bring forth fruit to prove that it does live.
【약2:25 JFB】25. It is clear from the nature of Rahab's act, that it is not quoted to prove justification by works as such. She believed assuredly what her other countrymen disbelieved, and this in the face of every improbability that an unwarlike few would conquer well-armed numbers. In this belief she hid the spies at the risk of her life. Hence 히11:31 names this as an example of faith, rather than of obedience. "By faith the harlot Rahab perished not with them that believed not." If an instance of obedience were wanting. Paul and James would hardly have quoted a woman of previously bad character, rather than the many moral and pious patriarchs. But as an example of free grace justifying men through an operative, as opposed to a mere verbal faith, none could be more suitable than a saved "harlot." As Abraham was an instance of an illustrious man and the father of the Jews, so Rahab is quoted as a woman, and one of abandoned character, and a Gentile, showing that justifying faith has been manifested in those of every class. The nature of the works alleged is such as to prove that James uses them only as evidences of faith, as contrasted with a mere verbal profession: not works of charity and piety, but works the value of which consisted solely in their being proofs of faith: they were faith expressed in act, synonymous with faith itself.
messengers—spies.
had received … had sent—rather, "received … thrust them forth" (in haste and fear) [Alford].
another way—from that whereby they entered her house, namely, through the window of her house on the wall, and thence to the mountain.
※ 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.