야고보서 4:5 주석

In this chapter we are directed to consider, I. Some causes of contention, besides those mentioned in the foregoing chapter, and to watch against them (Jam 4:1-5). II. We are taught to abandon the friendship of this world, so as to submit and subject ourselves entirely to God (Jam 4:4-10). III. All detraction and rash judgment of others are to be carefully avoided (Jam 4:11, Jam 4:12). IV. We must preserve a constant regard, and pay the utmost deference to the disposals of divine Providence (Jam 4:13 to the end).

INTRODUCTION TO JAMES 4 In this chapter the apostle gives the true cause of contentions and strifes; and cautions against intemperance, covetousness, pride, detraction, and vain confidence. Having, in the latter part of the preceding chapter, inveighed against strife and contention, he here shows from whence they spring, from a covetous desire of riches and honour; and which yet are not obtained, because they did not ask these things of God with submission to his will; or they asked with a wrong view, namely, to gratify their lusts, Jam 4:1 and he dissuades from such unlawful desires, partly because they were no other than adultery; and partly because indulging them was declaring themselves enemies of God, Jam 4:4 and he deters from pride, under the name of envy, proud men being generally envious; from the sense of the Scripture, which says, not in vain, that the spirit lusts unto it; and from the consequence of it, such as are proud being resisted by the Lord, when he gives more grace to humble ones, Jam 4:5 hence follow several exhortations, and various duties relating to humility; as to submit to God, and resist the devil, encouraged thereunto by this motive, he will flee, Jam 4:7, to draw nigh to God in a way of religious worship, who will draw nigh in a way of grace to his people; to purity of action, and of heart, or to that which is outward and inward, Jam 4:8 to be humbled, mourn, and weep, instead of joy and laughter, Jam 4:9 to lie low before the Lord, who will raise such up, Jam 4:10 and not to speak evil of anyone, since this is judging a brother; nay, a speaking evil of the law, and a judging of that; which is to invade the prerogative of God, the lawgiver, who is able to save, and to destroy; and therefore one man should not take upon him to judge another, Jam 4:11 and as another instance of great neglect of God, and his providence, and disrespect unto it, the apostle takes notice of a common practice among men, and even professors of religion, who resolve to go to such a place, and continue so long, and there make merchandise, and promise themselves success; not considering what frail short lived creatures they are, and how much all depends upon the will of God; and which they should consider, submit to, and be determined by, Jam 4:13 and he reproves them for their boastings and joy in them, as evil, Jam 4:16, and observes, that it is not enough to know what is right and good, unless it is done; and that such knowledge is but an aggravation of the evil of sin committed, Jam 4:17.

Do ye think that the Scripture saith in vain?.... Some think that the apostle refers to a particular passage of Scripture in the Old Testament, and that he took it from Gen 6:3 as some; or from Exo 20:5, as others; or from Deu 7:2 or from Job 5:6 or from Pro 21:10 others think he had in view some text in the New Testament; either Rom 12:2 or Gal 5:17 and some have imagined that he refers to a passage in the apocryphal book: "For into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin.'' (Wisdom 1:4) and others have been of opinion that it is taken out of some book of Scripture then extant, but now lost, which by no means can be allowed of: the generality of interpreters, who suppose a particular text of Scripture is referred to, fetch it from Num 11:29 but it seems best of all to conclude that the apostle has no regard to any one particular passage of Scripture, in which the following words are expressly had, since no such passage appears; but that his meaning is, the sense of the Scripture everywhere, where it speaks of this matter, is to this purpose: nor does it say this, or any thing else in vain; whatever is written there is to answer some end, as for learning, edification, and comfort, for doctrine, reproof, correction, and instruction in righteousness; neither with respect to what is before suggested, that what is asked in a right manner, and for a right end, shall be given; and that the love of the world, and the love of God, are things incompatible; nor with respect to what follows: the spirit that dwelleth in us lusteth to envy? that is, the depraved spirit of man, the spirit of an unregenerate man; that as it is prone to every lust, and prompts to every sin, the imagination of the thought of man's heart being evil, and that continually, so it instigates to envy the happiness of others; see Gen 6:5 or this may be put as a distinct question from the other, "does the spirit that dwelleth in us lust to envy?" that is, the Holy Spirit, who dwells in the hearts of his people, as in his temple: the Ethiopic version reads, "the Holy Spirit": and then the sense is, does he lust to envy? no; he lusts against the flesh and the works of it, and envy among the rest; see Gal 5:17 but he does not lust to it, or provoke to it, or put persons upon it; nor does he, as the Arabic version renders it, "desire that we should envy"; he is a spirit of grace; he bestows grace and favours upon men; and is so far from envying, or putting others upon envying any benefit enjoyed by men, that he increases them, adds to them, and enlarges them, as follows.

What this means is that the Spirit in us tends toward fellowship with God. He turns us away from the love of the world and gives us ever more grace.

Or do you think that the Scripture says in vain, or out of envy? That the spirit desires which dwells in you? But he gives a greater grace? This signifies something through these means, through the lack of using language, and again through the use of abbreviated wording. Therefore, James says: Indeed, I have criticized you in my own words regarding the correct and blameless use of your wisdom, lest you, abusing it out of arrogance, pollute and deceitfully handle the discourse of doctrine. But if you seek this from Scripture, listen. For it says: "The Lord resists the proud." (1 Peter 5:5) Therefore, I was not speaking absurdly when I said that contempt for divine doctrines arises from pride and a great zeal for the world constitutes hate against God. For if He resists the proud, and we are accustomed to resist enemies, surely the proud must also be numbered among the enemies. For Scripture does not publish difficult precepts to us in vain or out of envy, but to desire or seek the grace that dwells in us through its exhortation: which, when it finds working in us through spiritual modesty, gives a greater grace. Therefore, if you obey the Scriptures, humble yourselves and become lowly before the Lord, and you will find grace through His exaltation. Pride (Ὑπερηφανία), however, is a vice that inflates deeply, which we call elevation: and it differs from arrogance, which is called conceit (οἴῃσις), because the former is exalted by what it has, while the latter is exalted by what does not belong to it in any way. On the contrary, humility or modesty of the mind is a great good. And since both are voluntary for us; whoever exalts himself through arrogance, apart from being condemned by the Lord, is also humbled by Him: exalted through the occasion of the one who had humbled himself out of modesty of spirit: so that, guided by this, he who exercises himself in these things achieves spiritual greatness in the contests. "Do you think that Scripture speaks in vain, or out of envy?" None of these, but it desires or seeks grace in you through its counsel dwelling within. It is similar through the restraint of the response, as in Job: Do you think I have answered you for any other purpose than to appear just? Indeed, in this place the response: No, is not expressed. "The spirit desires." It refers to the good intention, as David also says: "With a willing spirit:" (Ps. 50:14) that is, by the Lord's will through which He sends afflictions. And it refers to the right spirit as the right will.

Do you think that the Scripture says uselessly? Namely, that Scripture which, restraining the faithful from the society of evildoers, thus speaks through Moses: You shall not make a covenant with them, nor with their gods. They shall not live in your land, lest they make you sin against Me, for if you serve their gods, it will surely be a scandal to you (Exodus XXIII). And again: You shall not make their works, but you shall destroy them and break their statues (Ibid.).

Does the spirit that dwells within you desire to envoke envy? It should be read as a rhetorical question, as if he were saying: Does the Spirit of grace, with which you were marked on the day of redemption, desire this, that you should envy one another? Not, indeed, a good spirit in you, but an evil spirit causes the vice of envy. There is a similar mode of expression in the psalm: “A brother cannot redeem; a man shall redeem” (Psalm 48). For it is understood thus: If Christ, who deigned to become our brother through humanity, did not redeem us, could any mere human suffice to redeem us? Some interpret this passage thus: The spirit that dwells within you desires against envy—desiring, that is, that the sickness of envy be conquered and eradicated from your minds. Others understand it to refer to the human spirit, with the sense being: Do not covet, do not cling to the friendships of this world because the spirit of your mind, while it covets earthly things, indeed desires envy when you desire to acquire things for yourself, envying others who have them.

Here the figure of omission is employed — a customary form of abbreviated speech. The apostle speaks as if to say: "I have with my own words been persuading you to use your wisdom rightly and without condemnation, so that you would not abuse it through pride, would not counterfeit and distort true teaching. But if you desire instruction from Scripture as well, then listen: 'God resists the proud.' If He 'resists the proud' (and we usually resist enemies), then without doubt the proud must be numbered among His enemies, for Scripture does not in vain, without foundation, or out of envy command us to do the impossible, but earnestly desires that through its exhortations grace may dwell in us. Therefore, if you are obedient to Scripture, humble yourselves before God and you will receive grace through exaltation from Him. Pride is arrogance taken to the extreme of malice, but it differs from self-conceit. Pride exalts itself over those subject to it, while self-conceit exalts itself over what does not even exist. Modesty also differs from humility. Modesty, or humility, being directly opposed to pride, is a great good. And since both arise in us by our own free will, everyone who exalts himself through pride is already condemned and is humbled by the Lord, while the one who has humbled himself through modesty He exalts in due time, for the very practice of humility raises the one who has acquired it to spiritual heights." Saint Cyril explains it differently. If death entered the world through the envy of the devil (Wis. 2:24), and if Christ, according to Scripture, has dwelt in our inner man (Eph. 3:16–17), then He dwelt there in order to abolish the death that came through envy. But He not only gives this, but also greater grace. "I have come," He says, "that they may have life, and that they may have it more abundantly" (John 10:10). And that God dwelt in us out of His great love for us, the prophet clearly expressed when he said that neither an angel nor a mediator, but "the Lord Himself will save us" (Isa. 33:22), out of love for us and care for us. How then did the Savior grant even greater grace? By casting down our adversary Satan, which is why it is added: "God resists the proud." For how is he not proud who proclaims: "and my hand has seized the whole world like a nest" ("and my hand has found like a nest the riches of the peoples") (Isa. 10:14)?

The origin of wars and contentions, and the wretched lot of those who are engaged in them, Jam 4:1, Jam 4:2. Why so little heavenly good is obtained, Jam 4:3. The friendship of the world is enmity with God, Jam 4:4, Jam 4:5. God resists the proud, Jam 4:6. Men should submit to God, and pray, Jam 4:7, Jam 4:8. Should humble themselves, Jam 4:9, Jam 4:10. And not speak evil of each other, Jam 4:11, Jam 4:12. The impiety of those who consult not the will of God, and depend not on his providence, Jam 4:13-15. The sin of him who knows the will of God, and does not do it, Jam 4:16, Jam 4:17.

Do ye think that the scripture saith in vain - This verse is exceedingly obscure. We cannot tell what scripture St. James refers to; many have been produced by learned men as that which he had particularly in view. Some think Gen 6:5 : "Every imagination of the thoughts of his heart was only evil continually." Gen 8:21 : "The imagination of man's heart is evil from his youth." Num 11:29 : "Moses said unto him, Enviest thou for my sake?" and Pro 21:10 : "The soul of the wicked desireth evil." None of these scriptures, nor any others, contain the precise words in this verse; and therefore St. James may probably refer, not to any particular portion, but to the spirit and design of the Scripture in those various places where it speaks against envying, covetousness, worldly associations, etc., etc. Perhaps the word in this and the two succeeding verses may be well paraphrased thus: "Do ye think that concerning these things the Scripture speaks falsely, or that the Holy Spirit which dwells in us can excite us to envy others instead of being contented with the state in which the providence of God has placed us? Nay, far otherwise; for He gives us more grace to enable us to bear the ills of life, and to lie in deep humility at his feet, knowing that his Holy Spirit has said, Pro 3:34 : God resisteth the proud, but giveth grace to the humble. Seeing these things are so, submit yourselves to God; resist the devil, who would tempt you to envy, and he will flee from you; draw nigh to God and he will draw nigh to you." I must leave this sense as the best I can give, without asserting that I have hit the true meaning. There is not a critic in Europe who has considered the passage that has not been puzzled with it. I think the 5th verse should be understood as giving a contrary sense to that in our translation. Every genuine Christian is a habitation of the Holy Ghost, and that Spirit προς φθονον επιποθει, excites strong desires against envy; a man must not suppose that he is a Christian if he have an envious or covetous heart.

AGAINST FIGHTINGS AND THEIR SOURCE; WORLDLY LUSTS; UNCHARITABLE JUDGMENTS, AND PRESUMPTUOUS RECKONING ON THE FUTURE. (Jam. 4:1-17) 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 Jam 4:2) 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.

in vain--No word of Scripture can be so. The quotation here, as in Eph 5:14, 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 Num 14:29; Pro 21:20; Gal 5:17. 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 (Jam 4:1-2), ye envy your neighbor who has, and so the spirit of envy leads you on to "fight." James also here refers to Jam 3:14, Jam 3:16.