the Third Week after Easter
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Bahasa Indonesia Sehari-hari
Yakobus 4:5
Bible Study Resources
Concordances:
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- InternationalParallel Translations
Janganlah kamu menyangka, bahwa Kitab Suci tanpa alasan berkata: "Roh yang ditempatkan Allah di dalam diri kita, diingini-Nya dengan cemburu!"
Atau sia-siakah, pada sangkamu, yang dikatakan oleh kitab: Roh yang didudukkan-Nya di dalam kita gemar akan kedengkian?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the scripture: John 7:42, John 10:35, John 19:37, Romans 9:17, Galatians 3:8
The spirit: Genesis 4:5, Genesis 4:6, Genesis 6:5, Genesis 8:21, Genesis 26:14, Genesis 30:1, Genesis 37:11, Numbers 11:29, Psalms 37:1, Psalms 106:16, Proverbs 21:10, Ecclesiastes 4:4, Isaiah 11:13, Acts 7:9, Romans 1:29, Titus 3:3
to envy: or, enviously
Reciprocal: Genesis 38:9 - lest that Exodus 1:9 - the people Deuteronomy 15:9 - Beware Judges 8:1 - the men 1 Samuel 18:8 - the saying Psalms 73:3 - I was Proverbs 13:10 - Only Proverbs 14:30 - envy Proverbs 24:1 - not Proverbs 27:4 - but Ezekiel 31:9 - envied Jonah 4:1 - General Micah 7:19 - subdue Matthew 20:24 - they Matthew 27:18 - he Mark 10:41 - they Mark 15:10 - for envy Luke 19:39 - rebuke Luke 22:24 - General John 3:26 - he that Acts 5:17 - indignation Acts 6:1 - there Acts 13:45 - they Acts 17:5 - moved Romans 4:3 - what Romans 7:17 - sin Romans 13:13 - strife 1 Corinthians 2:12 - not 1 Corinthians 13:4 - envieth Galatians 4:30 - what Galatians 5:17 - the flesh Philippians 1:15 - even Philippians 2:3 - nothing 1 Timothy 5:18 - the scripture 1 Timothy 6:4 - words 1 Peter 2:1 - envies
Cross-References
And he sayde: What hast thou done? the voyce of thy brothers blood cryeth vnto me out of the grounde.
And nowe art thou cursed from the earth, which hath opened her mouth to receaue thy brothers blood from thy hande.
And Iacob behelde the countenaunce of Laban, and beholde, it was not towardes hym as it was wont to be.
And sayde vnto them: I see your fathers countenauce that it is not toward me as it was wont to be: but the God of my father hath ben with me.
And Moyses waxed very angry, and sayde vnto the Lorde, Turne not thou vnto their offeryng: I haue not taken so much as an asse from them, neither haue I hurt any of them.
As for the foolish ma, wrathfulnesse killeth him, and enuie slayeth the ignorant.
Let him remember all thy offeringes: and turne into asshes thy burnt sacrifices. Selah.
Is it not lawfull for me, to do that I wyll with myne owne? Is thyne eye euyll, because I am good?
But when the Iewes sawe the people, they were full of indignation, and spake agaynst those thynges which were spoken of Paul, speakyng against, and raylyng.
By fayth Abel offered vnto God a more excellent sacrifice then Cain: by whiche he was witnessed to be ryghteous, God testifiyng of his gyftes: by which also he beyng dead, yet speaketh.
Gill's Notes on the Bible
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 Genesis 6:3 as some; or from Exodus 20:5, as others; or from Deuteronomy 7:2 or from Job 5:6 or from Proverbs 21:10 others think he had in view some text in the New Testament; either Romans 12:2 or Galatians 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 Numbers 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 Genesis 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 Galatians 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.
Barnes' Notes on the Bible
Do ye think that the Scripture saith in vain - Few passages of the New Testament have given expositors more perplexity than this. The difficulty has arisen from the fact that no such passage as that which seems here to be quoted is found in the Old Testament; and to meet this difficulty, expositors have resorted to various conjectures and solutions. Some have supposed that the passage is spurious, and that it was at first a gloss in the margin, placed there by some transcriber, and was then introduced into the text; some that the apostle quotes from an apocryphal book; some, that he quotes the general spirit of the Old Testament rather than any particular place; some regard it not as a quotation, but read the two members separately, supplying what is necessary to complete the sense, thus: “Do you think that the Scripture speaks in vain, or without a good reason, when it condemns such a worldly temper? No; that you cannot suppose. Do you imagine that the Spirit of God, which dwelleth in us Christians, leads to covetousness, pride, envy? No. On the contrary, to such as follow his guidance and direction, he gives more abundant grace and favor.” This is the solution proposed by Benson, and adopted by Bloomfield. But this solution is by no means satisfactory. Two things are clear in regard to the passage:
(1) That James meant to adduce something that was said somewhere, or which could be regarded as a quotation, or as authority in the case, for he uses the formula by which such quotations are made; and,
(2) That he meant to refer, not to an apocryphal book, but to the inspired and canonical Scriptures, for he uses a term ἡ γραφὴ hē graphē - the Scripture) which is everywhere employed to denote the Old Testament, and which is nowhere applied to an apocryphal book, Matthew 21:42; Matthew 22:29; Matthew 26:54, Matthew 26:56; John 2:22; John 5:39; John 7:38, John 7:42; John 10:35, et al. The word is used more than fifty times in the New Testament, and is never applied to any books but those which were regarded by the Jews as inspired, and which constitute now the Old Testament, except in 2 Peter 3:16, where it refers to the writings of Paul. The difficulty in the case arises from the fact that no such passage as the one here quoted is found in so many words in the Old Testament, nor any of which it can fairly be regarded as a quotation. The only solution of the difficulty which seems to me to be at all satisfactory, is to suppose that the apostle, in the remark made here in the form of a quotation, refers to the Old Testament, but that he had not his eye on any particular passage, and did not mean to quote the words literally, but meant to refer to what was the current teaching or general spirit of the Old Testament; or that he meant to say that this sentiment was found there, and designed himself to embody the sentiment in words, and to put it into a condensed form.
His eye was on envy as at the bottom of many of the contentions and strifes existing on earth, James 3:16, and of the spirit of the world which prevailed everywhere, James 4:4; and he refers to the general teaching of the Old Testament that the soul is by nature inclined to envy; or that this has a deep lodgement in the heart of man. That truth which was uttered every where in the Scriptures, was not taught “in vain.” The abundant facts which existed showing its developement and operation in contentions, and wars, and a worldly spirit, proved that it was deeply imbedded in the human soul. This general truth, that man is prone to envy, or that there is much in our nature which inclines us to it, is abundantly taught in the Old Testament. Ecclesiastes 4:4, “I considered all travail, and every right work, that for this a man is envied of his neighbor.” Job 5:2, “wrath killeth, and envy slayeth the silly one.” Proverbs 14:30, “envy is the rottenness of the bones.” Proverbs 27:4, “who is able to stand before envy?” For particular instances of this, and the effects, see Genesis 26:14; Genesis 30:1; Genesis 37:11; Psalms 106:16; Psalms 73:3. These passages prove that there is a strong propensity in human nature to envy, and it was in accordance with the design of the apostle to show this. The effects of envy to which be himself referred evinced the same thing, and demonstrated that the utterance given to this sentiment in the Old Testament was not “in vain,” or was not false, for the records in the Old Testament on the subject found a strong confirmation in the wars and strifes and worldliness of which he was speaking.
Saith in vain - Says falsely;” that is, the testimony thus borne is true. The apostle means that what was said in the Old Testament on the subject found abundant confirmation in the facts which were continually occurring, and especially in those to which he was adverting.
The spirit that dwelleth in us - Many have supposed that the word “spirit” here refers to the Holy Spirit, or the Christian spirit; but in adopting this interpretation they are obliged to render the passage, “the spirit that dwells in us lusteth against envy,” or tends to check and suppress it. But this interpretation is forced and unnatural, and one which the Greek will not well bear. The more obvious interpretation is to refer it to our spirit or disposition as we are by nature, and it is equivalent to saying that we are naturally prone to envy.
Lusteth to envy - Strongly tends to envy. The margin is “enviously,” but the sense is the same. The idea is, that there is in man a strong inclination to look with dissatisfaction on the superior happiness and prosperity of others; to desire to make what they possess our own; or at any rate to deprive them of it by detraction, by fraud, or by robbery. It is this feeling which leads to calumny, to contentions, to wars, and to that strong worldly ambition which makes us anxious to surpass all others, and which is so hostile to the humble and contented spirit of religion. He who could trace all wars and contentions and worldly plans to their source - all the schemes and purposes of even professed Christians, that do so much to mar their religion and to make them worldly-minded, to their real origin - would be surprised to find how much is to be attributed to envy. We are pained that others are more prosperous than we are; we desire to possess what others have, though we have no right to it; and this leads to the various guilty methods which are pursued to lessen their enjoyment of it, or to obtain it ourselves, or to show that they do not possess as much as they are commonly supposed to. This purpose will be accomplished if we can obtain more than they have; or if we can diminish what they actually possess; or if by any statements to which we can give currency in society, the general impression shall be that they do not possess as much wealth, domestic peace, happiness, or honor, as is commonly supposed - for thus the spirit of envy in our bosoms will be gratified.
