하나님나라를 꿈꾸며(Kingdom of God)

2 eCount it all joy, my brothers,2 when you meet trials fof various kinds, 3 for you know that gthe testing of your faith hproduces steadfastness. 4 And let steadfastness have its full effect, that you may be iperfect and complete, lacking in nothing.

e See Matt. 5:12

2 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi (translated “brothers”) may refer either to brothers or to brothers and sisters; also verses 16, 19

f 1 Pet. 1:6

g 1 Pet. 1:7

h Rom. 5:3; [ch. 5:11; Heb. 10:36; 2 Pet. 1:6]

i 1 Thess. 5:23; See Matt. 5:48

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 약 1:2–4.

2절) 내 형제들아 여러가지 시험을 만나거든 온전히 기쁘게 여기라. 

야고보서 전체에서 “내 형제들아”라는 호칭은 서신 전체에서 14번 등장한다. 이중 세번은 ‘사랑하는’이라는 수식어와 함께 사용된다. 이 표현은 새로운 단락을 도입하는 역할을 하고 있다. 

시험중에 기뻐하라고 말한다. 이것은 상식적이지 않다. 하지만 믿음의 눈으로 볼때 시험은 영적인 성숙을 가져다 주기에 이를 기쁘게 여기라는 것이다. 여기서 말하는 기쁨은 세상적인, 혹은 일시적인 기쁨을 의미하는 것이 아니라 모든 세상 만물을 지배하시는 주님안에서의 완전한 기쁨을 의미한다. 결국 우리의 인생가운데 닥쳐오는 다양한 시험, 고난, 역경을 대하는 우리의 태도가 중요하다는 것이다. 

• 야고보의 첫 권면이 바로 온전히 기쁘게 여기라(count it all joy)는 것이다. 이 권면은 어떤 상황에서든 기쁨의 태도를 선택해야 함을 암시하는 무조건적인 성격을 띤다. ‘기쁨’을 수식하는 ‘모든’(all)은 다른 어떤 감정과도 섞이지 않는 기쁨, 즉 ‘기쁨 외에는 없는, 오로지(only) 기쁨으로만 여기라’는 의미를 지닌다. 그러나 기쁨의 양 보다는 기쁨의 질이 더 강조된다. 즉 ‘더할 나위 없는 행복’(supremely happy, NEB역)으로 여기라는 뜻이다. 이 권면의 놀라운 점은 이 권면이 전혀 기뻐할 수 없는 상황에 적용되고 있다는 점이다. 야고보는 너희가 여러 가지 시험을 당하거든 이라고 말한다. ‘시험’으로 번역된 헬라어 페이라스모스(peirasmos)는 신약에서 두 가지 의미를 지닌다. 첫째로 그 단어는 다음과 같이 죄를 짓게 하는 내적 유혹을 가리킬 수가 있다. “부하려 하는 자들은 시험과 올무와 여러 가지 어리석고 해로운 욕심에 떨어지나니 곧 사람으로 파멸과 멸망에 빠지게 하는 것이라”(딤전 6:9). 둘째, 외부의 고난, 특히 박해를 의미할 수 있다(벧전 4:12 참조). 몇몇 경우에는 그 단어가 두 의미를 모두 포함하는 경우도 있다(예를 들어 마 26:41과 병행절).

• 본문에서는 ‘당하다’(meet)는 동사가 사용된 것과 페이라스모스를 3절에서 ‘시련’(testing)으로 대치한 것을 미루어 볼 때, 후자의 의미, 즉 외부의 고난이나 어려움을 의미하는 것으로 보는 것이 더 타당하다. ‘여러 가지’라는 수식어를 통해 모든 사람에게 흔하게 일어나는 고난과 그리스도인이 믿음의 결과로 직면해야 할 특정한 역경 모두를 염두에 둔 것으로 볼 수 있다. 따라서 질병(5:14 참조), 재정적 어려움(1:9 참조), 사회적이고 경제적인 박해(2:6 참조) 등이 모두 여러 가지 시험에 포함될 수 있다. 그것이 무엇이든지 간에 모든 시험(시련)은 성도들이 기뻐해야만 할 상황으로 여겨져야 한다.

• NEB The New English Bible, Old Testament, 1970; New Testament,21970.

•  더글라스 J. 무 지음, 야고보서, trans. 이승호, 초판., vol. 16, 틴데일 신약주석 시리즈 (서울시 서초구 방배로 68: 기독교문서선교회, 2013), 86–87.

3절) 우리가 기쁘게 여길 수 있는 이유는 바로 믿음의 시련, 믿음의 시험이 인내를 만들어낸다는 것을 우리가 알기 때문이다. 예수님께서도 광야에서 시험을 받으셨다. 그렇기에 우리 그리스도인들도 시험을 받는 것이 마땅하다. 본문의 시련이라도 번역된 단어는 ‘도키미온’이라는 단어로 어떤 사람의 진정한 믿음을 만들어내기위한 의도로 진행되는 긍정적인 시험을 의미한다.(벧전 1:7) 

• 헬라어 도키미온(dokimion)은 매우 드물게 사용되는데, 신약성경의 경우 이곳을 제외하면 베드로전서 1:7에만 나오고 70인역에서는 시편 11:7(개역개정은 시 12:6)과 잠언 27:21에 나타난다. 베드로전서 1:7에서 이 단어는 시험 과정의 결과, 즉 ‘너희 믿음의 확실함’을 가리킨다. 그러나 앞에서 언급한 70인역의 두 부분에서 이 단어는 은이나 금을 불로 단련하는 ‘과정’(process)을 의미한다. 야고보는 후자의 의미를 취한 것으로 보인다. 즉 고난은 믿음을 역경이라는 불로 연단하여, 모든 찌꺼기를 제거하고 정화해서 단단 하게 하는 수단이 된다는 것이다. 이는 시험이 한 사람의 믿음의 소유 여부를 결정한다는 의미가 아니다. 오히려 시험은 이미 주어진 믿음을 강하게 만드는 역할을 한다.

•  더글라스 J. 무 지음, 야고보서, trans. 이승호, 초판., vol. 16, 틴데일 신약주석 시리즈 (서울시 서초구 방배로 68: 기독교문서선교회, 2013), 87–88.

그 결과는 바로 인내이다. 이는 어려움과 고통가운데서도 신실하게 견뎌내는 삶을 의미한다. 여기서 말하는 인내(휘포모네)는 견고함, 내구력, 영웅적 인내들의 의미이다. 이 인내는 상황에 대한 연약하고 수동적인 굴복이 아니라 기독교의 자족하는 현실이 실천으로 입증되는 강하고 적극적으로 도전하는 반응이다. 

결국 성숙한 신앙인의 지표는 인내라는 것이다.(롬 5:3-4, 벧전 1:6-7) 그런 의미에서 이 인내는 단지 이를 꽉 깨물고 참고 버티는 수준을 의미하지 않는다. 어려움과 고통속에서 주님의 주인되심을 인정하면서 살아가는 것을 말한다. 

Testing of your faith defines the meaning of a trial for the Christian: as Jesus was “tested” in the wilderness (Matt. 4:1–13), so believers are tested. The Greek dokimion (“testing”) denotes a positive test intended to make one’s faith “genuine” (cf. 1 Pet. 1:7). The result is steadfastness, a life of faithful endurance amid troubles and afflictions.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2391.

4절) 인내가 충분히 발휘되게 하여서 조금도 부족함이 없이 완전하고 온전한 사람이 되어라. 

‘인내를 온전히 이루라’는 표현은 ‘인내로 하여금 온전한 효력을 갖게 하라’라는 의미이다. 인내는 궁극적으로 온전함, 완전함으로 이끈다. 신자들은 거룩함안에서 성장하지만 아직 그것의 완전함에 이르지는 못한다. 이러한 완전함은 예수님의 재림때에야 비로서 실현될 것이다.  

지금 야고보는 자신의 서신을 처음 열면서 사랑하는 형제들을 향하여 첫 권고를 하고 있다. 그 권고의 내용은 바로 너희가 당하는 시험의 이유를 바로 알라는 것이다. 지금 여러가지 어려움과 고난 가운데 있는 이들이 어떤 삶의 태도를 가지고 살아가야하는 지를 설명하는 것이다. 야고보는 믿음의 시련을 통해서 인내를 이루고 인내를 통하여 온전함과 완전함으로 나아갈 수 있다라는 사실을 힘주어 설명한다. 

우리가 기도하고 추구해야할 삶은 시험의 부재의 삶이 아니라 시험 속에서 온전히 기쁨으로 이를 통해서 온전함에 이르는 삶의 길을 걸어가는 것이다. 시험에 대한 패배적인 굴종의 자세가 아니라 그 시험을 뛰어넘어 구별됨으로 그 시험에 영향을 받지 않는 다른 차원의 삶을 지향하며 살아가고 있다는 것을 보여주는 삶을 살라는 것이다. 많은 시련을 기쁨을 견지하며 통과한 사람은 그 삶을 통해서 인내가 온전히 열매를 맺고 효력을 발휘하게 될 것이다. 

• Exhortation to Love (12:9–21)  The several similarities between verses 9–21 and 1 Corinthians 12–14 make some scholars believe a situation may have arisen in the Roman church (or Paul may have anticipated a problem) similar to one he had recently addressed in Corinth, namely, a group of charismatic enthusiasts who had elevated the importance of their gift and thought of themselves more highly than they should (v. 3 above). So as in 1 Corinthians 13 Paul had to address the need to love one another. Another possibility is that Paul wanted to establish the necessity of love in light of the following problem of the weak and the strong discussed in 14:1–15:13. While there may be some connections between conflicts in the two churches, they do not explain why Paul goes on to discuss several aspects of love, not only the internal need for love in the community (vv. 9–13) but also the external need to love your enemies (vv. 14–21). So several scholars believe Paul is more interested in summarizing the church’s catechetical instructions regarding love (so Wilckens 1982; Dunn 1988b; Fitzmyer 1993b; Moo 1996). There is truth in both approaches. Paul probably has the Roman situation in mind but also wants to address issues related to love in general. He draws his material from several traditions, not only from the Old Testament but also from Jesus’ teaching (see vv. 14, 17, 18, 19, 21; cf. Thompson 1991:90–110). The style is very clipped, with few conjunctions or finite verbs and a difficult structure to unlock. Several elaborate schemes involving chiasm (D. A. Black 1989 for vv. 9–13 or Schreiner 1998 for vv. 17–19) have been suggested. It is probably best to see a loose structure revolving around the two issues of internal (vv. 9–13) and external (vv. 14–21) needs. Yet there are loosely related sayings as well (e.g., vv. 11–12, 15–16) with only a partial relation to the major themes, so Paul has combined general ethical teaching with the two topics of relations with those inside and those outside the church.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 329–330.

• Verse 9 has a strange structure, for the first clause has no verb, and the other two contain participles. Most assume rightly that these should be taken as commands. The first is a kind of title for the section, Love must be sincere(literally “unhypocritical”). This means that love in the community must be genuine and not mere pretense. The term “unhypocritical” was often used of an actor’s mask, with which people could pretend to be various characters. Paul wants to make certain no one puts on a “mask” of love and pretends to care for others. John calls love for one another “a new command” (Jn 13:34), not because it had never been said before (“love your neighbor as yourself,” Lev 19:18) but because it is now part of the new covenant and bound up with Jesus’ love for us. This new love existing first between the Father and Son and then between the Godhead and us is the basis of a new degree of loving relationships in God’s community. Thus Paul could say, “And now these three remain: faith, hope and love. But the greatest of these is love” (1 Cor 13:13). In a nutshell it could be said that love is selfless giving, with selflessness being the attitude and total giving the resultant action.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 330.

• If love is truly genuine, it will center especially on the brothers and sisters of the Christian community, because we are devoted to one another in brotherly love.The language Paul is using here centers on the church as a loving family. Devotedoccurs only here in the New Testament but was used in the Greco-Roman world for the tender affections of family life. The Greek word this comes from (stergō) “means to love, feel affection, especially of the mutual love of parents and children” (Günther and Link 1976:539). The same is true of brotherly love,so Paul is piling up terms to demonstrate the family dimensions of love in the community. Believers are to feel the absolute devotion that families naturally have for each other. In the same way, then, Christians should honor one another above yourselves.*This is better translated “surpass one another in showing honor” and means we should all strive with all our strength to show honor or respect to each other. In other words, each of us should not be centering on our own personal status in the community but instead should go out of our way in esteeming others. This is desperately needed in an age of personal achievement when most of us feel unappreciated. To go out of our way to affirm others is one of the most powerful ministries we can have.
• *12:10There are two ways to translate the second sentence: (1) As in the nrsv, “outdo one another in showing honor” (Chrysostom; Morris 1988; Dunn 1988b; Fitzmyer 1993b; Moo 1996); or (2) as in the niv, honor one another above yourselves(so Sanday and Headlam 1902; Bruce 1985; Barrett 1957; Cranfield 1979; Schreiner 1998; compare Phil 2:3, “consider others better than yourselves”). The one emphasizes strong effort, the other preference for one another. The difficulty is that the verb occurs only here in the lxx or New Testament. It basically means to “go before someone and show the way” (Bauer et al. 1979:706). However, the idea of “preferring others” is not well attested for this verb (it does fit its cognate in Phil 2:3), and so the first must be judged slightly better.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 331.

• God, we should never be lacking in zeal(v. 11)*, or more literally, “in zeal not lazy or timid.” Zealwas just used in verse 8 (there translated diligently) to describe leadership;it is the opposite of “laziness.” By using these opposite terms, Paul emphasizes the great energy needed to put our spiritual gifts to work. This was the problem with the Hebrew Christians, who were “slow to learn” or indolent in their spiritual lives (Heb 5:11; 6:12), and it was also a failure on Timothy’s part, as he failed to use the “gift of God” he received at his commissioning service because of his “timidity” (2 Tim 1:6–7). The flip side of this is to keep your spiritual fervor.This is better translated “set on fire by the Spirit” (Moo 1996) or “aglow with the Spirit” (Dunn 1988b), with the verb picturing something boiling or on fire. It tells how we maintain our love and honor above in the sight of God. There are many passages describing similar ideas of being taken over by the Spirit, such as 1 Corinthians 12:13 (“we were all given the one Spirit to drink”), Ephesians 5:18 (“filled with the Spirit”) and 1 Thessalonians 1:6 (“joy given by the Holy Spirit”). With the idea of “fire,” see Matthew 3:11 (“he will baptize you with the Holy Spirit and with fire”) and 1 Thessalonians 5:19 (“do not put out the Spirit’s fire”). The Spirit must have absolute control of each of us. There may be imagery of Pentecost, where the Spirit came with “tongues of fire” (Acts 2:3), and in Acts 18:25 it is said that Apollos was “fervent in the Spirit” (so Barrett 1998:888). When the Spirit takes over, we are set aflame for God and thus will be serving the Lord.Some (Moo 1996; Schreiner 1998) believe that Paul is correcting misunderstanding of the charismata as he does in 1 Corinthians 12–14, thus saying, “when you are on fire for the Spirit, make sure you are serving the Lord.” That may be so, but his statement goes beyond addressing potential problems to summarizing the true meaning of Christian service. When we are aglow with the Spirit, the result is always serving the Lord.And when we do serve Christ, we must be filled with the Spirit to be ultimately successful. In a sense, every aspect of verses 9–13 is Christian service, so this encompasses the whole list.
• *12:11There is a question whether it is “your spirit” (thus the niv spiritual fervor;so Sanday and Headlam 1902; Barth 1933; Murray 1968; Fitzmyer 1993b; Schreiner 1998) or “be set on fire by the Spirit” (Chrysostom; Calvin 1979; Käsemann 1980; Cranfield 1979; Dunn 1988b; Stott 1994; Moo 1996). On the basis of Romans, either is possible (Spiritis used twenty times in chap. 8 plus 9:1, while spiritis intended in 1:9 and the nearest parallel, 11:8). Perhaps Sanday and Headlam (1902) and Schreiner (1998) are correct in seeing a double reference to both human and divine “spirit/Spirit.” However, clearly the Holy Spirit is the common use in Romans, and both the “set on fire” (niv spiritual fervor) image and the parallel with serving the Lordwould favor a reference to the Holy Spirit here.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 331–332.

• Paul continues with three spiritual exhortations in verse 12, and these admonitions are interrelated. The combination of hope, endurance and prayer is frequent in Romans. In 5:3–5 Paul explains the chain of suffering-perseverance-character-hope, and in 8:23–27 he names prayer and hope in the midst of infirmities. So first we are to be joyful in hope(which could also be “because of hope” or “by means of hope”; Dunn 1988b; Schreiner 1998 argue that these distinctions should not be pressed). Our hope in God’s control of the future makes it possible to rejoice in all circumstances. This is emphasized both in 1 Peter 1:6–7 (“In this [our salvation] you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials”; cf. Jas 1:2–4) and in Hebrews 10:23 (“Let us hold unswervingly to the hope we profess, for he who promised is faithful”). In God our hope is actualized, and our future is secure. However, like all biblical writers Paul knew that this does not mean life will be easy or simple, so he adds, patient in affliction. Hope is needed because life is filled with difficulties. Patientis actually the word “endure,” which in 5:3–5 leads to hope. In the midst of suffering, perseverance in the midst of hope is the only proper response. Endurance is a key trait of the true believer in Revelation (2:2–3, 19; 3:10; 13:10; 14:12) as well as in Paul’s writings (Rom 5:3–4; 8:24–25; 15:4–5; 1 Cor 13:7; 2 Cor 1:6; 6:4 and so on). When God keeps us secure, this does not mean that he protects us from life’s problems. As Jesus said in Mark 10:29–30, those who have to sacrifice family or home will receive a hundred homes and family members (= the church”), but with themwill come persecutions.Trials are a necessary part of the Christian life, for they stimulate faith (1 Pet 1:6, Jas 1:2–3), and so Paul calls us to be faithful in prayer.For him faithful prayer is the antidote to the worries of life (Phil 4:6–7). The verb here means to “persist” or “continue in” prayer (the term is also used with prayer in Acts 1:14; 2:42; 6:4; Eph 6:18; Col 4:2). A diligent prayer life is the only way to handle the vicissitudes of life. Without it (and the concomitant faith in God—prayer is faith in action), we would be overwhelmed by the seemingly random problems that surround us like an invading army (the imagery behind “whenever you face trials of many kinds” in Jas 1:2).
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 332–334.

• The final set of instructions returns to the issue of relationships in the community (vv. 9–10). If they truly loveeach other and are devoted to one another,they will share with God’s people who are in need(v. 13). This is also related to two spiritual gifts above—contributing to the needs of others and showing mercy (v. 8). Here he uses the verb cognate of the noun koinōnia, which means to have fellowship by sharing. Here as elsewhere it refers to sharing financially in the needs of others. Probably the two most important passages are Acts 2:42, 44–45 and 4:32, where the early church was “one in heart and mind” and “shared everything they had” (cf. also Rom 15:26–27; 2 Cor 8:4; 9:13; Gal 6:6; Phil 4:15; 1 Tim 6:18; Heb 13:16). This in the New Testament was considered a natural outgrowth of true community, and it is so desperately needed today. Probably Paul did have in mind the collection for the poor he was soon to take to Jerusalem (15:25–28; cf. 1 Cor 16:1–4; 2 Cor 8–9; so M. Black 1973; Dunn 1988b; Moo 1996), but the command goes beyond that to become a general attitude all believers should have toward one another. In Paul’s teaching there is a set of three concentric circles on this ministry of helps (see Schreiner 1998): primarily to one’s own family (1 Tim 5:4, 8) then to fellow believers (here) and third to the larger community outside the church (Gal 6:10). Closely connected to this is the need to practice hospitality. Hospitalityis a natural outgrowth of love (Heb 13:2; 1 Pet 4:9) and a requirement for leaders in the church (1 Tim 3:2; 5:10; Tit 1:8). In the first century, inns were both very expensive and somewhat dangerous as well as filthy (in one Greek play the characters compared inns on the basis of which had the fewest cockroaches), so Jesus’ mission (Mk 1:29; 6:10–11; 14:3 and parallels) also demanded hospitality (cf. 2 Jn 10–11; 3 Jn 10). In our day this is needed because most people are lonely and need someone who cares. In our individualistic society there are too few willing to share their homes.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 334.