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■ 야고보서 4장
1. 너희 중에 싸움이 어디로, 다툼이 어디로 좇아 나느뇨 너희 지체 중에서 싸우는 정욕으로 좇아 난 것이 아니냐
From whence come wars and fightings among you ? come they not hence , even of your lusts that war in your members ?
2. 너희가 욕심을 내어도 얻지 못하고 살인하고 시기하여도 능히 취하지 못하나니 너희가 다투고 싸우는도다 너희가 얻지 못함은 구하지 아니함이요
Ye lust , and have not : ye kill , and desire to have , and cannot obtain : ye fight and war , yet ye have not , because ye ask not .
3. 구하여도 받지 못함은 정욕으로 쓰려고 잘못 구함이니라
Ye ask , and receive not , because ye ask amiss , that ye may consume it upon your lusts .
4. 간음하는 여자들이여 세상에 벗된 것이 하나님의 원수임을 알지 못하느뇨 그런즉 누구든지 세상과 벗이 되고자 하는 자는 스스로 하나님과 원수 되게 하는 것이니라
Ye adulterers and adulteresses , know ye not that the friendship of the world is enmity with God ? whosoever therefore will be a friend of the world is the enemy of God .
5. 너희가 하나님이 우리 속에 거하게 하신 성령이 시기하기까지 사모한다 하신 말씀을 헛된 줄로 생각하느뇨
Do ye think that the scripture saith in vain , The spirit that dwelleth in us lusteth to envy ?
6. 그러나 더욱 큰 은혜를 주시나니 그러므로 일렀으되 하나님이 교만한 자를 물리치시고 겸손한 자에게 은혜를 주신다 하였느니라
But he giveth more grace . Wherefore he saith , God resisteth the proud , but giveth grace unto the humble .
7. 그런즉 너희는 하나님께 순복할지어다 마귀를 대적하라 그리하면 너희를 피하리라
Submit yourselves therefore to God . Resist the devil , and he will flee from you .
8. 하나님을 가까이 하라 그리하면 너희를 가까이 하시리라 죄인들아 손을 깨끗이 하라 두 마음을 품은 자들아 마음을 성결케 하라
Draw nigh to God , and he will draw nigh to you . Cleanse your hands , ye sinners ; and purify your hearts , ye double minded .
9. 슬퍼하며 애통하며 울지어다 너희 웃음을 애통으로, 너희 즐거움을 근심으로 바꿀지어다
Be afflicted , and mourn , and weep : let your laughter be turned to mourning , and your joy to heaviness .
10. 주 앞에서 낮추라 그리하면 주께서 너희를 높이시리라
Humble yourselves in the sight of the Lord , and he shall lift you up .
11. 형제들아 피차에 비방하지 말라 형제를 비방하는 자나 형제를 판단하는 자는 곧 율법을 비방하고 율법을 판단하는 것이라 네가 만일 율법을 판단하면 율법의 준행자가 아니요 재판자로다
Speak not evil one of another , brethren . He that speaketh evil of his brother , and judgeth his brother , speaketh evil of the law , and judgeth the law : but if thou judge the law , thou art not a doer of the law , but a judge .
12. 입법자와 재판자는 오직 하나이시니 능히 구원하기도 하시며 멸하기도 하시느니라 너는 누구관대 이웃을 판단하느냐
There is one lawgiver , who is able to save and to destroy : who art thou that judgest another ?
13. 들으라 너희 중에 말하기를 오늘이나 내일이나 우리가 아무 도시에 가서 거기서 일 년을 유하며 장사하여 이를 보리라 하는 자들아
Go to now , ye that say , To day or to morrow we will go into such a city , and continue there a year , and buy and sell , and get gain :
14. 내일 일을 너희가 알지 못하는도다 너희 생명이 무엇이뇨 너희는 잠간 보이다가 없어지는 안개니라
Whereas ye know not what shall be on the morrow . For what is your life ? It is even a vapour , that appeareth for a little time , and then vanisheth away .
15. 너희가 도리어 말하기를 주의 뜻이면 우리가 살기도 하고 이것 저것을 하리라 할 것이거늘
For that ye ought to say , If the Lord will , we shall live , and do this , or that .
16. 이제 너희가 허탄한 자랑을 자랑하니 이러한 자랑은 다 악한 것이라
But now ye rejoice in your boastings : all such rejoicing is evil .
17. 이러므로 사람이 선을 행할 줄 알고도 행치 아니하면 죄니라
Therefore to him that knoweth to do good , and doeth it not , to him it is sin .
■ 주석 보기
【약4:1 JFB】약4:1-17. Against Fightings and Their Source; Worldly Lusts; Uncharitable Judgments, and Presumptuous Reckoning on the Future.
1. whence—The cause of quarrels is often sought in external circumstances, whereas internal lusts are the true origin.
wars, &c.—contrasted with the "peace" of heavenly wisdom. "Fightings" are the active carrying on of "wars." The best authorities have a second "whence" before "fightings." Tumults marked the era before the destruction of Jerusalem when James wrote. He indirectly alludes to these. The members are the first seat of war; thence it passes to conflict between man and man, nation and nation.
come they not, &c.—an appeal to their consciences.
lusts—literally, "pleasures," that is, the lusts which prompt you to "desire" (see on 약4:2) pleasures; whence you seek self at the cost of your neighbor, and hence flow "fightings."
that war—"campaign, as an army of soldiers encamped within" [Alford] the soul; tumultuously war against the interests of your fellow men, while lusting to advance self. But while warring thus against others they (without his knowledge) war against the soul of the man himself, and against the Spirit; therefore they must be "mortified" by the Christian.
【약4:1 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)?
【약4:1 MHCC】Since all wars and fightings come from the corruptions of our own hearts, it is right to mortify those lusts that war in the members. Wordly and fleshly lusts are distempers, which will not allow content or satisfaction. Sinful desires and affections stop prayer, and the working of our desires toward God. And let us beware that we do not abuse or misuse the mercies received, by the disposition of the heart when prayers are granted When men ask of God prosperity, they often ask with wrong aims and intentions. If we thus seek the things of this world, it is just in God to deny them. Unbelieving and cold desires beg denials; and we may be sure that when prayers are rather the language of lusts than of graces, they will return empty. Here is a decided warning to avoid all criminal friendships with this world. Worldly-mindedness is enmity to God. An enemy may be reconciled, but “enmity” never can be reconciled. A man may have a large portion in things of this life, and yet be kept in the love of God; but he who sets his heart upon the world, who will conform to it rather than lose its friendship, is an enemy to God. So that any one who resolves at all events to be upon friendly terms with the world, must be the enemy of God. Did then the Jews, or the loose professors of Christianity, think the Scripture spake in vain against this worldly-mindedness? or does the Holy Spirit who dwells in all Christians, or the new nature which he creates, produce such fruit? Natural corruption shows itself by envying. The spirit of the world teaches us to lay up, or lay out for ourselves, according to our own fancies; God the Holy Spirit teaches us to be willing to do good to all about us, as we are able. The grace of God will correct and cure the spirit by nature in us; and where he gives grace, he gives another spirit than that of the world. The proud resist God: in their understanding they resist the truths of God; in their will they resist the laws of God; in their passions they resist the providence of God; therefore, no wonder that God resists the proud. How wretched the state of those who make God their enemy! God will give more grace to the humble, because they see their need of it, pray for it are thankful for it, and such shall have it. Submit to God, ver. #(7). Submit your understanding to the truth of God; submit your wills to the will of his precept, the will of his providence. Submit yourselves to God, for he is ready to do you good. If we yield to temptations, the devil will continually follow us; but if we put on the whole armour of God, and stand out against him, he will leave us. Let sinners then submit to God, and seek his grace and favour; resisting the devil. All sin must be wept over; here, in godly sorrow, or, hereafter, in eternal misery. And the Lord will not refuse to comfort one who really mourns for sin, or to exalt one who humbles himself before him.
【약4:2 JFB】2. Ye lust—A different Greek word from that in 약4:1. "Ye desire"; literally, "ye set your mind (or heart) on" an object.
have not—The lust of desire does not ensure the actual possession. Hence "ye kill" (not as Margin, without any old authority, "envy") to ensure possession. Not probably in the case of professing Christians of that day in a literal sense, but "kill and envy" (as the Greek for "desire to have" should be translated), that is, harass and oppress through envy [Drusius]. Compare Z전11:5, "slay"; through envy, hate, and desire to get out of your way, and so are "murderers" in God's eyes [Estius]. If literal murder [Alford] were meant, I do not think it would occur so early in the series; nor had Christians then as yet reached so open criminality. In the Spirit's application of the passage to all ages, literal killing is included, flowing from the desire to possess so David and Ahab. There is a climax: "Ye desire," the individual lust for an object; "ye kill and envy," the feeling and action of individuals against individuals; "ye fight and war," the action of many against many.
ye have not, because ye ask not—God promises to those who pray, not to those who fight. The petition of the lustful, murderous, and contentious is not recognized by God as prayer. If ye prayed, there would be no "wars and fightings." Thus this last clause is an answer to the question, 약4:1, "Whence come wars and fightings?"
【약4:3 JFB】3. Some of them are supposed to say in objection, But we do "ask" (pray); compare 약4:2. James replies, It is not enough to ask for good things, but we must ask with a good spirit and intention. "Ye ask amiss, that ye may consume it (your object of prayer) upon (literally, 'in') your lusts (literally, 'pleasures')"; not that ye may have the things you need for the service of God. Contrast 약1:5 with 마6:31, 32. If ye prayed aright, all your proper wants would be supplied; the improper cravings which produce "wars and fightings" would then cease. Even believers' prayers are often best answered when their desires are most opposed.
【약4:4 JFB】4. The oldest manuscripts omit "adulterers and," and read simply, "Ye adulteresses." God is the rightful husband; the men of the world are regarded collectively as one adulteress, and individually as adulteresses.
the world—in so far as the men of it and their motives and acts are aliens to God, for example, its selfish "lusts" (약4:3), and covetous and ambitious "wars and fightings" (약4:1).
enmity—not merely "inimical"; a state of enmity, and that enmity itself. Compare 요일2:15, "love … the world … the love of the Father."
whosoever … will be—The Greek is emphatic, "shall be resolved to be." Whether he succeed or not, if his wish be to be the friend of the world, he renders himself, becomes (so the Greek for "is") by the very fact, "the enemy of God." Contrast "Abraham the friend of God."
【약4:5 JFB】5. in vain—No word of Scripture can be so. The quotation here, as in 엡5:14, seems to be not so much from a particular passage as one gathered by James under inspiration from the general tenor of such passages in both the Old and New Testaments, as 민14:29; 잠21:20; 갈5:17.
spirit that dwelleth in us—Other manuscripts read, "that God hath made to dwell in us" (namely, at Pentecost). If so translated, "Does the (Holy) Spirit that God hath placed in us lust to (towards) envy" (namely, as ye do in your worldly "wars and fightings")? Certainly not; ye are therefore walking in the flesh, not in the Spirit, while ye thus lust towards, that is, with envy against one another. The friendship of the world tends to breed envy; the Spirit produces very different fruit. Alford attributes the epithet "with envy," in the unwarrantable sense of jealously, to the Holy Spirit: "The Spirit jealously desires us for His own." In English Version the sense is, "the (natural) spirit that hath its dwelling in us lusts with (literally, 'to,' or 'towards') envy." Ye lust, and because ye have not what ye lust after (약4:1, 2), ye envy your neighbor who has, and so the spirit of envy leads you on to "fight." James also here refers to 약3:14, 16.
【약4:6 JFB】6. But—"Nay, rather."
he—God.
giveth more grace—ever increasing grace; the farther ye depart from "envy" [Bengel].
he saith—The same God who causes His spirit to dwell in believers (약4:5), by the Spirit also speaks in Scripture. The quotation here is probably from 잠3:34; as probably 잠21:10 was generally referred to in 약4:5. In Hebrew it is "scorneth the scorners," namely, those who think "Scripture speaketh in vain."
resisteth—literally, "setteth Himself in array against"; even as they, like Pharaoh, set themselves against Him. God repays sinners in their own coin. "Pride" is the mother of "envy" (약4:5); it is peculiarly satanic, for by it Satan fell.
the proud—The Greek means in derivation one who shows himself above his fellows, and so lifts himself against God.
the humble—the unenvious, uncovetous, and unambitious as to the world. Contrast 약4:4.
【약4:7 JFB】7. Submit to … God—so ye shall be among "the humble," 약4:6; also 약4:10; 벧전5:6.
Resist … devil—Under his banner pride and envy are enlisted in the world; resist his temptations to these. Faith, humble prayers, and heavenly wisdom, are the weapons of resistance. The language is taken from warfare. "Submit" as a good soldier puts himself in complete subjection to his captain. "Resist," stand bravely against.
he will flee—Translate, "he shall flee." For it is a promise of God, not a mere assurance from man to man [Alford]. He shall flee worsted as he did from Christ.
【약4:8 JFB】8. Draw nigh to God—So "cleave unto Him," 신30:20, namely, by prayerfully (약4:2, 3) "resisting Satan," who would oppose our access to God.
he will draw nigh—propitious.
Cleanse … hands—the outward instruments of action. None but the clean-handed can ascend into the hill of the Lord (justified through Christ, who alone was perfectly so, and as such "ascended" thither).
purify … hearts—literally "make chaste" of your spiritual adultery (약4:4, that is, worldliness) "your hearts": the inward source of all impurity.
double-minded—divided between God and the world. The "double-minded" is at fault in heart; the sinner in his hands likewise.
【약4:9 JFB】9. Be afflicted—literally, "Endure misery," that is, mourn over your wretchedness through sin. Repent with deep sorrow instead of your present laughter. A blessed mourning. Contrast 사22:12, 13; Lu 6:25. James does not add here, as in 약5:1, "howl," where he foretells the doom of the impenitent at the coming destruction of Jerusalem.
heaviness—literally, "falling of the countenance," casting down of the eyes.
【약4:10 JFB】10. in the sight of the Lord—as continually in the presence of Him who alone is worthy to be exalted: recognizing His presence in all your ways, the truest incentive to humility. The tree, to grow upwards, must strike its roots deep downwards; so man, to be exalted, must have his mind deep-rooted in humility. In 벧전5:6, it is, Humble yourselves under the mighty hand of God, namely, in His dealings of Providence: a distinct thought from that here.
lift you up—in part in this world, fully in the world to come.
【약4:11 JFB】11. Having mentioned sins of the tongue (약3:5-12), he shows here that evil-speaking flows from the same spirit of exalting self at the expense of one's neighbor as caused the "fightings" reprobated in this chapter (약4:1).
Speak not evil—literally, "Speak not against" one another.
brethren—implying the inconsistency of such depreciatory speaking of one another in brethren.
speaketh evil of the law—for the law in commanding, "Love thy neighbor as thyself" (약2:8), virtually condemns evil-speaking and judging [Estius]. Those who superciliously condemn the acts and words of others which do not please themselves, thus aiming at the reputation of sanctity, put their own moroseness in the place of the law, and claim to themselves a power of censuring above the law of God, condemning what the law permits [Calvin]. Such a one acts as though the law could not perform its own office of judging, but he must fly upon the office [Bengel]. This is the last mention of the law in the New Testament. Alford rightly takes the "law" to be the old moral law applied in its comprehensive spiritual fulness by Christ: "the law of liberty."
if thou judge the law, thou art not a doer … but a judge—Setting aside the Christian brotherhood as all alike called to be doers of the law, in subjection to it, such a one arrogates the office of a judge.
【약4:11 MHCC】Our lips must be governed by the law of kindness, as well as truth and justice. Christians are brethren. And to break God's commands, is to speak evil of them, and to judge them, as if they laid too great a restraint upon us. We have the law of God, which is a rule to all; let us not presume to set up our own notions and opinions as a rule to those about us, and let us be careful that we be not condemned of the Lord. “Go to now,” is a call to any one to consider his conduct as being wrong. How apt worldly and contriving men are to leave God out of their plans! How vain it is to look for any thing good without God's blessing and guidance! The frailty, shortness, and uncertainty of life, ought to check the vanity and presumptuous confidence of all projects for futurity. We can fix the hour and minute of the sun's rising and setting to-morrow, but we cannot fix the certain time of a vapour being scattered. So short, unreal, and fading is human life, and all the prosperity or enjoyment that attends it; though bliss or woe for ever must be according to our conduct during this fleeting moment. We are always to depend on the will of God. Our times are not in our own hands, but at the disposal of God. Our heads may be filled with cares and contrivances for ourselves, or our families, or our friends; but Providence often throws our plans into confusion. All we design, and all we do, should be with submissive dependence on God. It is foolish, and it is hurtful, to boast of worldly things and aspiring projects; it will bring great disappointment, and will prove destruction in the end. Omissions are sins which will be brought into judgment, as well as commissions. He that does not the good he knows should be done, as well as he who does the evil he knows should not be done, will be condemned. Oh that we were as careful not to omit prayer, and not to neglect to meditate and examine our consciences, as we are not to commit gross outward vices against light!
【약4:12 JFB】12. There is one lawgiver—The best authorities read in addition, "and judge." Translate, "There is One (alone) who is (at once) Lawgiver and Judge, (namely) He who is able to save and destroy." Implying, God alone is Lawgiver and therefore Judge, since it is He alone who can execute His judgments; our inability in this respect shows our presumption in trying to act as judges, as though we were God.
who art thou, &c.—The order in the Greek is emphatic, "But (inserted in oldest manuscripts) thou, who art thou that judgest another?" How rashly arrogant in judging thy fellows, and wresting from God the office which belongs to Him over thee and THEM alike!
another—The oldest authorities read, "thy neighbor."
【약4:13 JFB】13. Go to now—"Come now"; said to excite attention.
ye that say—boasting of the morrow.
To-day or to-morrow—as if ye had the free choice of either day as a certainty. Others read, "To-day and to-morrow."
such a city—literally, "this the city" (namely, the one present to the mind of the speaker). This city here.
continue … a year—rather, "spend one year." Their language implies that when this one year is out, they purpose similarly settling plans for to come [Bengel].
buy and sell—Their plans for the future are all worldly.
【약4:14 JFB】14. what—literally, "of what nature" is your life? that is, how evanescent it is.
It is even—Some oldest authorities read, "For ye are." Bengel, with other old authorities, reads, "For it shall be," the future referring to the "morrow" (약4:13-15). The former expresses, "Ye yourselves are transitory"; so everything of yours, even your life, must partake of the same transitoriness. Received text has no old authority.
and then vanisheth away—"afterwards vanishing as it came"; literally, "afterwards (as it appeared), so vanishing" [Alford].
【약4:15 JFB】15. Literally, "instead of your saying," &c. This refers to "ye that say" (약4:13).
we shall live—The best manuscripts read, "We shall both live and do," &c. The boasters spoke as if life, action, and the particular kind of action were in their power, whereas all three depend entirely on the will of the Lord.
【약4:16 JFB】16. now—as it is.
rejoice in … boastings—"ye boast in arrogant presumptions," namely, vain confident fancies that the future is certain to you (약4:13).
rejoicing—boasting [Bengel].
※ 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.