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주석[JFB] — 야고보서 2장 · 행함이 있는 믿음

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아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

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 1 Corinthians 2:8 . 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 ( Luke 2:32 ); the true Shekinah glory of the temple ( Luke 2:32- : ). 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. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

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"형제들이여" — 모든 그리스도인이 "형제"로서 동등하다는 것이 권면의 기초를 이룬다.

"우리 주 예수 그리스도를 믿는 믿음" — 즉, 기독교 신앙. 야고보는 기독교 실천을 기독교 신앙 위에 근거시킨다.

"영광의 주님" — 고린도전서 2:8 참조. 부자나 가난한 자를 막론하고 모든 믿는 자들은 자신들의 영광을 세상적 운의 외적 이점에서가 아니라, "영광의 주님"이신 그분과의 연합에서 얻는다. 따라서 여기서 문제시되는 죄는 그분의 "믿음"과 특히 어울리지 않는다. 벵겔은 "주님"을 줄임 없이 취하여 "영광"을 그리스도와 동격으로 설명한다. 가난한 믿는 자 위에 임하는 그리스도의 영광은, 그가 "형제들"에게 부유한 형제만큼 높이 여겨지게 해야 한다. 오히려 가난한 믿는 자가 그리스도의 영을 더 많이 가졌다면 더욱 그러하다.

"차별하는" — 문자 그대로 "여러 방식으로, 여러 경우에 사람들에 대해 편애하는 행위 안에서."

원주석

2절 카드 ↗

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 ( :- ). 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." return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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"모임" — 문자 그대로 "회당". 이것은 신약성경에서 유일하게 명예롭게 사용된 기독교적 용법으로, 야고보의 서신에서 나타난다. 야고보는 유대 회당과 기독 교회 사이의 유대를 가능한 한 오래 유지했던 사도였다. 곧 유대인들이 진리를 지속적으로 거부하면서 기독교인들은 그 용어를 그들에게 남겨두었다(요한계시록 2:9 참조).

"회당"은 어떤 공통적 유대 없이 함께 모인 단순한 집회를 암시한다. "교회"(에클레시아, "불려 나온"이라는 어근에서 파생)는 상호 유대와 율법으로 연결된 사람들로, 공간에 무관하게 세상으로부터 분리되어 불려 나왔다[트렌치, 비트링가].

"금반지를 끼고 화려한 옷을 입은" — "화려한"이라는 단어는 원어에서 두 경우에 같으므로 동일하게 번역되어야 한다.

원주석

3절 카드 ↗

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. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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"여기 좋은 자리에 앉으십시오" — 집사들의 역할은 회원들을 좌석으로 안내하는 것이었다[클레멘트]. "그에게"는 가장 좋은 필사본들에 없다. 따라서 "너"가 더 강조된다.

"저기" — 좋은 자리에서 멀리 떨어진 곳에.

"내 발판 곁에 서 있으라" — 글자 그대로가 아니라 바닥에, 발판 아래에. 가난한 사람은 서거나, 앉는다면 모욕적인 자리에 앉아야 한다. 연설자는 발판뿐 아니라 좋은 자리도 가지고 있다.

원주석

4절 카드 ↗

4. Are ye not . . . partial —literally, "Have ye not made distinctions" or "differences" (so as to prefer one to another)? So in :- . 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 ( Mark 7:21 )? The "evil thoughts" are in the judges themselves; as in Mark 7:21- : , 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 Mark 7:21- : , "wavering." Matthew 21:21 ; Acts 10:20 ; Romans 4:20 , "staggered not." The same play on the same kindred words occurs in the Greek of Romans 14:10 ; Romans 14:23 , "judge . . . doubteth." The same blame of being a judge, when one ought to be an obeyer, of the law is found in Romans 14:23- : . return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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"여러분 스스로 이이를 만든 것이 아닙니까" — 원어로는 "여러분이 구별을 만들었다"인가? "여러분 안에서" — 여러분의 마음속에서, 즉 육신적 성향에 따라[그로티우스].

"악한 생각으로 판단하는 자들이 된 것이 아닙니까" — 원어의 "판단하다"와 "차별하다"라는 단어들은 음이나 의미에서 서로 친족 관계이다. 따라서 비슷한 번역이 주어져야 한다.

원주석

5절 카드 ↗

5. Hearken —James brings to trial the self-constituted "judges" ( :- ). poor of this world —The best manuscripts read, "those poor in respect to the world." In contrast to "the rich in this world" ( :- ). 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 ( Matthew 5:3 ; 1 Corinthians 1:26 ; 1 Corinthians 1:27 ; 1 Corinthians 1:28 ). rich in faith — Their riches consist in faith. 1 Corinthians 1:28- : , "rich toward God." 1 Corinthians 1:28- : , "rich in good works" ( 1 Corinthians 1:28- : ; compare 2 Corinthians 8:9 ). Christ's poverty is the source of the believer's riches. kingdom . . . promised — ( Luke 12:32 ; 1 Corinthians 2:9 ; 2 Timothy 4:8 ). return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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"들으십시오" — 야고보는 스스로 세운 "판관들"(4절)을 재판에 회부한다.

"이 세상에서 가난한 자들" — 가장 좋은 필사본들은 "세상에 관하여 가난한 자들"을 읽는다. "이 세상에서 부유한 자들"(디모데전서 6:17)과 대조된다. 물론 모든 가난한 자들이 그런 것은 아니지만, 가난한 자들이 계층으로서 부유한 자들보다 더 많은 믿는 자들을 배출한다. 부자가 믿는 자라면 재물을 자신의 몫으로 포기한다. 가난한 자가 불신자라면 가난이 지닌 특별한 이점을 무시한다(마태복음 5:3, 고린도전서 1:26~28 참조).

"믿음으로 부유한" — 그들의 부는 믿음으로 이루어져 있다. "하나님을 향하여 부유한"(누가복음 12:21), "선한 일에 부유한"(디모데전서 6:18). 그리스도의 가난이 믿는 자의 풍요로움의 근원이다.

"약속하신 나라" — 누가복음 12:32, 고린도전서 2:9, 디모데후서 4:8 참조.

원주석

6절 카드 ↗

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, :- ) that drag you (namely, with violence)" [ALFORD]. before . . . judgment seats —instituting persecutions for religion, as well as oppressive lawsuits, against you. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

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"여러분은... 멸시하겠습니까?" — 문자 그대로 "불명예스럽게 했다." 가난한 자를 불명예스럽게 하는 것은 하나님이 높이시는 이들을 불명예스럽게 하는 것이고, 따라서 하나님의 질서를 뒤집는 것이다[칼빈].

"부유한 자들" — 계층으로서. "억압하다" — 문자 그대로 "여러분에게 권력을 남용한다." "끌고 간다" — "그들이 여러분을 강제로 끌고 가지 않습니까?"[알포드]

"법정으로" — 단지 억압적인 소송뿐 아니라 종교적 박해도 포함된다.

원주석

7절 카드 ↗

7. "Is it not they that blaspheme?" c. as in James 2:6 [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 Ezekiel 36:21 ; Ezekiel 36:22 ; Romans 2:24 . Besides, there were few rich Jewish Christians at Jerusalem ( Romans 2:24- : ). They who dishonor God's name by wilful and habitual sin, "take (or bear ) the Lord's name in vain" (compare Proverbs 30:9 ; Exodus 20:7 ). that worthy name —which is "good before the Lord's saints" ( Psalms 52:9 ; Psalms 54:6 ); which ye pray may be "hallowed" ( Matthew 6:9 ), and "by which ye are called," literally, "which was invoked" or, "called upon by you" (compare Genesis 48:16 ; Isaiah 4:1 , Margin; Isaiah 4:1- : ), so that at your baptism " into the name" (so the Greek, Matthew 28:19 ) of Christ, ye became Christ's people ( Matthew 28:19- : ). return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

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"그 이름을 모독하는 자들" — 직접 그리스도의 이름을 모독할 사람들은 주로 이방인 부자들이었다. 기독교인인 부자들은 간접적으로, 즉 일관성 없는 생활로 그 이름이 모독받게 했다(에스겔 36:21~22, 로마서 2:24 참조).

"여러분이 불리는 그 아름다운 이름" — "주의 성도들에게 좋은"(시편 52:9, 54:6), 여러분이 "거룩하게 되기를" 기도하는(마태복음 6:9), 여러분 위에 "불려진", 즉 세례를 받을 때 "그 이름으로" 그리스도의 백성이 된 이름(마태복음 28:19 참조).

원주석

8절 카드 ↗

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" ( Acts 15:1 ; Acts 21:18-24 ; Romans 2:17 ; Galatians 2:12 ). 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 ( Galatians 2:12- : ). The law is the "whole"; "the (particular) Scripture" ( Leviticus 19:18 ) quoted is a part. To break a part is to break the whole ( Leviticus 19:18- : ). ye do well —being "blessed in your deed" ("doing," Margin ) as a doer, not a forgetful hearer of the law ( Leviticus 19:18- : ). return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

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"만일 여러분이 진정으로 왕의 법을 지킨다면, 곧 성경에 기록된 '네 이웃을 네 자신처럼 사랑하라'는 말씀을 지킨다면 잘하는 것입니다." 그러나 만일 여러분이 사람을 차별한다면 죄를 짓는 것이다.

"왕의 법" — 모든 법의 왕인 법, 즉 십계명의 핵심이자 요약. 왕이신 하나님은 사랑이시다. 그분의 법은 사랑의 왕적 법이다. 이 법은 하나님처럼 최고로 다스린다. 그분은 "사람을 외모로 보지 아니하신다". 따라서 사람을 차별하는 것은 그분과 그분의 왕적 법에 반하는 것이다.

원주석

9절 카드 ↗

9. Respect of persons violates the command to love all alike "as thyself." ye commit sin —literally, "ye work sin," Matthew 7:23 , to which the reference here is probably, as in Matthew 7:23- : . Your works are sin, whatever boast of the law ye make in words (see on James 2:8 ). convinced — Old English for "convicted." as transgressors —not merely of this or that particular command, but of the whole absolutely. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

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"사람을 차별하는 것은" — "네 이웃을 네 자신처럼 사랑하라"는 명령을 어기는 것이다.

"죄를 짓는 것이고" — 원어로 "죄를 행하다."

"범법자로 정죄받습니다" — 이 특정 계명이나 저 계명뿐 아니라, 전체 율법을 완전히 어긴 자로.

원주석

10절 카드 ↗

10. The best manuscripts read, "Whosoever shall have kept the whole law, and yet shall have offended (literally, 'stumbled'; not so strong as 'fall,' :- ) 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. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

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"누구든지 온 율법을 지키다가 한 가지에서 걸려 넘어지면, 그는 모든 것을 범한 죄인이 됩니다." 율법은 찢으면 다 찢기는 하나의 이음새 없는 옷이다. 혹은 한 음을 틀리면 망가지는 음악적 화음과 같다[티리누스]. 혹은 한 고리를 끊으면 완전함이 깨지는 황금 사슬과 같다[게이터커]. 이렇게 하여 율법의 전부를 어기는 것은 아니지만, 율법의 성취인 사랑을 거스르므로 율법 전체를 어기는 것이다.

원주석

11절 카드 ↗

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. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

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"간음하지 말라"고 말씀하신 그분이 "살인하지 말라"고도 말씀하셨다. 따라서 간음하지 않아도 살인한다면, 율법을 어긴 것이다. 그분은 전체 율법을 주신 한 분이시므로, 그분의 뜻 중 한 가지를 어기는 자는 그 모두를 어기는 것이다[벵겔].

원주석

12절 카드 ↗

12. Summing up of the previous reasonings. speak —referring back to James 1:19 ; James 1:26 ; the fuller discussion of the topic is given James 1:26- : . judged by the law of liberty — ( James 1:25 ); 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 ( James 1:25- : ). Compare Matthew 18:32-35 ; John 12:48 ; Revelation 6:16 , "Wrath of the (merciful) Lamb." return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jas-2-12

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이전 논증의 마무리.

"말하십시오" — 1장 19절, 26절을 다시 가리킨다(주제의 더 완전한 논의는 1:26~2:26에 있다).

"자유롭게 하는 율법에 의해 심판받을 사람들처럼" — (약 1:25 참조) 즉, 사랑의 복음 법칙. 이 율법은 외적 강제의 법이 아니라 내적이고 자유로우며 본능적 성향의 법이다. 하나님의 자비를 통해 율법의 저주에서 자유롭게 되어, 이제 우리가 자유로이 기꺼이 순종하고 사랑할 수 있게 된다. 만일 우리가 이웃에게 사랑의 법을 실천하지 않는다면, 그 은혜의 법은 가장 작은 것에서도 어기면 진노만 말하던 옛 율법보다 우리를 더 무겁게 정죄한다(야고보서 1:25 참조; 마태복음 18:32~35, 요한복음 12:48 참조).

원주석

13절 카드 ↗

13. The converse of, "Blessed are the merciful, for they shall obtain mercy" ( :- ). 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," :- . 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. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jas-2-13

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산상수훈의 "긍휼히 여기는 자들은 복이 있나니 그들이 긍휼히 여김을 받을 것이다"(마태복음 5:7)의 역면이다.

"긍휼을 베풀지 않은 자들" — 모든 이들에게 임할 심판.

"긍휼은 심판을 이깁니다" — 긍휼은 심판을 두려워하기는커녕, 자신의 추종자들을 심판이 정죄할 수 없음을 알고 실제로 심판에 대항하여 자랑한다. 그들의 긍휼이 사면의 근거가 아니라, 그리스도 안에 있는 하나님의 그들을 향한 긍휼이 그들 안에 이웃을 향한 긍휼을 만들어 내어 심판을 이기게 한다.

원주석

14절 카드 ↗

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" ( :- ), 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 ( Romans 2:3 ; Romans 2:13 ; Romans 2:23 ). It seems hardly likely but that James had seen Paul's Epistles, considering that he uses the same phrases and examples (compare James 2:21 ; James 2:23 ; James 2:25 ; Romans 4:3 ; Hebrews 11:17 ; Hebrews 11:31 ; and James 2:14 ; James 2:24 ; Romans 3:28 ; Galatians 2:16 ). 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 ( Titus 2:14 ; Titus 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, James 2:16 , 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, James 2:16- : . The "him" also in the Greek is emphatic; the particular man who professes faith without having the works which evidence its vitality. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jas-2-14

Source

야고보는 "사람을 차별하지 말 것"이라는 특정한 경우에서 벗어나, 유대 기독교인들이 기독교에 이식한 경향, 즉 마음의 변화와 실천적 거룩함 대신 율법의 문자에 대한 생명 없는 지식을 대체하려는 경향을 반박한다.

"무슨 이익이 있겠습니까?" — 구원받을 것이라는 기대를 정당화할 어떤 이익도 없다.

"만일 어떤 사람이 믿음이 있다고 말한다면" — 야고보의 표현은 "만일 사람이 믿음이 있다면"이 아니라 "믿음이 있다고 말한다면"이다. 이는 세례 시 흔히 하던 것처럼 단순한 신앙 고백을 가리킨다. 시몬 마구스가 "믿고 세례를 받았으나" "이 일에 관하여는 네가 관계도 없고 분깃도 없다"는 말을 들었다. 왜냐하면 그의 "마음"이 하나님 앞에 바르지 않았기 때문이다.

"그 믿음이 그를 구원할 수 있겠습니까?" — 원어로는 "그 믿음이" 즉, 당신이 주장하는 그 믿음, 열매 맺는 참된 믿음과 대조되는 빈 이름뿐인 믿음이.

원주석

15절 카드 ↗

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." return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jas-2-15

Source

"형제나 자매가" — 특별히 도움을 줄 의무가 있는 동료 기독교인.

"발가벗겨지고 일용할 양식도 없을 때에" — 원어는 "여러분이 그들에게 접근할 때 그런 상태에 있음을 알게 된다면"을 암시한다.

원주석

16절 카드 ↗

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" ( James 2:15 ; Job 31:20 ). filled —instead of being "destitute of food" ( Job 31:20- : ). what doth it profit —concluding with the same question as at the beginning, James 2:14 . 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. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jas-2-16

Source

슬픈 광경으로부터 적극적인 인상을 수동적으로 받기만 하고 행동으로 옮기지 않는 습관은 마음을 더 굳게 할 뿐이다.

"여러분 중 하나가" — 야고보는 개별적으로 각 청자에게 직접 대입한다.

"평안히 가십시오" — 마치 그들의 모든 필요가 단순한 말로 충족된 것처럼. 그리스도의 입에서 나온 같은 말들은 사랑의 효과적인 행위와 함께했다.

"따뜻하게" — 옷을 입어서, 이전에 "발가벗겨진" 상태 대신(욥 31:20 참조).

"배부르게" — 이전에 "먹을 것이 없었던" 상태 대신(욥 31:20 참조).

"무슨 이익이 있겠습니까?" — 처음의 질문으로 되돌아옴(14절). 정당한 응보이다. 친절한 고백이 상응하는 행동 없이는 도움이 필요한 대상에게 아무 이익이 없는 것처럼, 고백자 자신에게도 아무 이익이 없다.

원주석

17절 카드 ↗

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 ( :- ). So ESTIUS. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jas-2-17

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"행함이 없으면 그 자체가 죽은 것입니다." — 알포드는 더 정확하게 "자체 안에서 죽어 있다"로 연결한다. "만일 생명 있는 믿음이 만들어낼 행위들이 존재하지 않는다면, 그것은 믿음 자체가(문자 그대로 '그 자신에 관하여') 존재하지 않는다는 증거이다." "믿음"은 행위가 있을 때 살아있다고 하고 행위에 관하여가 아니라 자신에 관하여 그렇게 분별된다.

원주석

18절 카드 ↗

18. " But some one will say": so the Greek. This verse continues the argument from James 2:14 ; James 2:16 . 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 ( James 2:16- : , "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 ( James 2:16- : ); meritoriously, by Christ ( James 2:16- : ); mediately, by faith ( James 2:16- : ); 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 James 2:16- : 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, James 2:16- : , 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. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jas-2-18

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"어떤 사람은 말할 것이다." — 14절에서 이어지는 논증.

"나는 믿음이 있고 당신은 행함이 있다" — 한 사람은 믿음이 있다고 주장하고, 다른 사람은 그 없이도 행함이 있다고 주장한다는 뜻이 아니다. 오히려 반대론자가 이렇게 말할 것이다. "믿음과 행함이 연결되어야 한다는 견해를 가진 사람으로서 (앞의 '말했다'에 반대하여) 나는 말할 것이다."

"행함 없이 믿음을 보여라" — 만일 보여줄 수 있다면. 그러나 보여줄 수 없다. "보여라"는 것은 증명하라는 것이 아니라 드러내고 증거하라는 뜻이다. 믿음은 하나님 외에는 보이지 않는다. 사람에게 믿음을 보여주려면 어떤 형태로든 행함이 필요하다. 우리는 하나님께 사법적으로 의롭다 함을 받고, 그리스도로 인해 공로적으로, 믿음으로 도구적으로, 행함으로 증거적으로 의롭다 함을 받는다.

원주석

19절 카드 ↗

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 )," Matthew 8:29 ; Luke 4:34 ; 2 Peter 2:4 ; Judges 1:6 ; Revelation 20:10 . 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 ( Hebrews 10:26 ; Hebrews 10:27 , it is not the faith of love, but of fear, that hath torment, Hebrews 10:27- : ). return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jas-2-19

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"너는 하나님이 한 분이심을 믿는다" — 오히려 "하나님이 한 분이심을 믿는다"이다. 유대인과 기독교인이 공히 가진 신앙의 기초 조항.

"잘하는 것입니다" — 그 부분은 좋다.

"귀신들도 믿고 떱니다" — 그것들은 단지 두려움의 믿음이며, 사랑의 믿음이 아니다(요한일서 4:18 참조). 귀신들의 믿음은 만날 그들의 심판 앞에서 오히려 고통만 더할 뿐이다.

원주석

20절 카드 ↗

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. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jas-2-20

Source

"알고 싶습니까?" — "허무한" 사람들은 알려는 의지가 없다. 하나님의 뜻을 "행하고" 싶지 않기 때문이다.

"허무한" — 실재 없는 믿음이라는 잘못된 소망으로 자신을 속이는 자.

"행함이 없는 믿음은 죽은 것입니다" — 가장 좋은 필사본들은 "쓸모없는", 즉 당신이 기대하는 것을 효과적으로 이루지 못한다는 뜻으로 읽는다.

원주석

21절 카드 ↗

21. Abraham . . . justified by works — evidentially, and before men (see on :- ). In James 2:23 , 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. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jas-2-21

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"우리 조상 아브라함이 행함으로 의롭다 함을 받은 것이 아닙니까?" — 증거적으로, 사람들 앞에서(약 2:18 참조). 23절에서 야고보는 바울처럼 아브라함이 하나님 앞에서 믿음으로 의롭다 함을 받았다는 성경 진리를 인정한다.

"그의 아들 이삭을 제단에 드릴 때" — 오히려 "드렸을 때", 즉 제물로 가져갔을 때. 실제로 드렸음을 암시하지는 않는다.

원주석

22절 카드 ↗

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 1 John 4:17 ; Hebrews 2:10 ; Hebrews 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 Hebrews 5:9- : , "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, Philippians 2:12 , "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. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jas-2-22

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"믿음이 그의 행함과 함께 일했고" — 왜냐하면 그가 믿음으로 자신의 아들을 드렸기 때문이다. 문자 그대로 "그 당시에 그의 행함들과 함께 일하고 있었다."

"행함으로 믿음이 온전하게 되었습니다" — 활성화된 것이 아니라 완전히 성숙한 발전에 도달하여, 실재함이 나타났다. "내 능력이 약한 데서 온전해진다"와 마찬가지로(고린도후서 12:9). 씨앗은 처음부터 자란 나무를 실제로 내포하고 있지만, 완전히 성숙하기까지는 완전한 상태에 이르지 않는다.

원주석

23절 카드 ↗

23. scripture was fulfilled — Genesis 15:6 , 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 Genesis 15:6- : , "the righteous," Genesis 15:6- : ). 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 John 15:14 ; John 15:15 " [BENGEL]. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jas-2-23

Source

"성경이 이루어졌습니다" — 창세기 15:6, 바울이 아브라함이 믿음으로 의롭다 함을 받음에서 실현된 것으로 인용한 바 있다. 그런데 야고보는 이삭을 드리는 아브라함의 행위에서 실현된 것으로 말한다. 따라서 야고보가 "행함"으로 말하는 것은 바울이 "믿음"으로 말하는 것과 같은 것이다. 아브라함이 이삭을 드린 것은 단순한 순종 행위가 아니라 믿음의 행위였다.

"아브라함은 하나님을 믿었고" — 이것이 그의 의로 여겨졌다. "그리하여 그는 하나님의 벗이라 불렸습니다" — 그는 생전에 그렇게 불리지는 않았으나, 그의 믿음의 행위들을 통해 모든 사람에게 그렇게 인정받게 되었다. "그는 행위에 관하여는 능동적 의미에서, 그리고 의롭다 함을 받음에 관하여는 수동적 의미에서 하나님의 벗이었다. 두 의미가 요한복음 15:14~15에서 연합된다"[벵겔].

원주석

24절 카드 ↗

24. justified and, not by faith only —that is, by "faith without ( separated from: severed from ) works," its proper fruits (see on :- ). 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. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jas-2-24

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"사람이 행함으로 의롭다 함을 받고 믿음만으로는 아닙니다" — 즉, 행함과 "분리된"(즉, 행함에서 분리된) "믿음만으로"가 아니라. 의롭다 함을 주기 위해 믿음은 처음부터 이후에 발전할 순종을 그 안에 포함해야 한다.

원주석

25절 카드 ↗

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 :- 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. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jas-2-25

Source

라합의 행위의 성격에서 분명히 드러나는 바, 이것은 행함 자체로 의롭다 함을 받음을 증명하기 위해 인용된 것이 아니다. 그녀는 자국민들이 불신할 것을 확실히 믿었다. 이 믿음으로 그녀는 자기 목숨을 걸고 정탐꾼들을 숨겼다. 히브리서 11:31은 이것을 믿음의 예로 인용한다.

"정탐꾼들을" — "사절들." "받아들였다... 내보냈다" — 오히려 "받아들여 내보냈다"(급히, 두려움으로)[알포드].

"다른 길로" — 그들이 그녀의 집에 들어온 길과 다른 길로, 즉 성벽에 있는 그녀 집의 창문을 통해 내려가 산으로.

원주석

26절 카드 ↗

26. Faith is a spiritual thing: works are material. Hence we might expect faith to answer to the spirit, works to the body. But James reverses this. He therefore does not mean that faith in all cases answers to the body; but the FORM of faith without the working reality answers to the body without the animating spirit. It does not follow that living faith derives its life from works, as the body derives its life from the animating spirit. return to ' Top of Page ' James Jas 1 James Jas James Jas 3 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on James 2". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ james-2.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; 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Pericope (part_of)

절 (explains)

bible-text/jas-2-26

Source

믿음은 영적인 것이고 행함은 물질적이다. 따라서 우리는 믿음이 영에, 행함이 몸에 대응할 것을 기대할 것이다. 그러나 야고보는 이를 역전시킨다. 따라서 그는 모든 경우에 믿음이 몸에 대응한다고 말하는 것이 아니라, 행하는 실재 없이 믿음의 형태만 있는 것이 생명을 주는 영 없이 있는 몸에 대응한다고 한다. 살아있는 믿음이 행함에서 생명을 얻는다는 것이 아니다. 이는 몸이 영에서 생명을 얻는 것처럼.

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