1
Jas 3:1-18.
简体中文
英語原文
Jas 3:1-18.
DANGER OF EAGERNESS TO TEACH, AND OF AN UNBRIDLED TONGUE: TRUE WISDOM SHOWN BY UNCONTENTIOUS MEEKNESS.
1. be not--literally, "become not": taking the office too hastily, and of your own accord.
many--The office is a noble one; but few are fit for it. Few govern the tongue well
(Jas 3:2),
and only such as can govern it are fit for the office; therefore, "teachers" ought not to be many.
masters--rather, "teachers." The Jews were especially prone to this presumption. The idea that faith (so called) without works
(Jas 2:14-26)
was all that is required, prompted "many" to set up as "teachers," as has been the case in all ages of the Church. At first all were allowed to teach in turns. Even their inspired gifts did not prevent liability to abuse, as James here implies: much more is this so when self-constituted teachers have no such miraculous gifts.
knowing--as all might know.
we . . . greater condemnation--James in a humble, conciliatory spirit, includes himself: if we teachers abuse the office, we shall receive greater condemnation than those who are mere hearers (compare
Lu 12:42-46).
CALVIN, like English Version, translates, "masters" that is, self-constituted censors and reprovers of others
Jas 4:12
accords with this view.
2
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简体中文
2. 我们——希腊文意为“毫无例外的一切人”：甚至包括使徒们。
不犯罪（没有失脚）——字面意为“不失足”：在言语上没有过失或“失脚”：在这一方面，自立为“教师”的人尤其受到考验。
英語原文
2. all--The Greek implies "all without exception": even the apostles.
offend not--literally "stumbleth not": is void of offence or "slip" in word: in which respect one is especially tried who sets up to be a "teacher."
3
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简体中文
3. 看——最具权威的抄本读作“但若”，即每当我们把嚼环（希腊文中“马”处于强调位置）放进马的嘴里（字面意为“惯用的嚼环”），使它顺服我们，我们就能调动它的全身。这是为了说明人如何用小小的舌头调动全身。“对不在场之人，笔就是舌头的替代品，此理同样适用”[本格尔（Bengel）]。
英語原文
3. Behold--The best authorities read, "but if," that is, Now whensoever (in the case) of horses (such is the emphatic position of "horses" in the Greek) we put the bits (so literally, "the customary bits") into their mouths that they may obey us, we turn about also their whole body. This is to illustrate how man turns about his whole body with the little tongue. "The same applies to the pen, which is the substitute for the tongue among the absent" [BENGEL].
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简体中文
4. 不仅走兽，连船只也是这样。
掌舵的所指引——字面意为“舵手的冲动所喜悦的”。推动舌头的情感与此相对应。
英語原文
4. Not only animals, but even ships.
the governor listeth--literally, "the impulse of the steersman pleaseth." The feeling which moves the tongue corresponds with this.
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简体中文
5. 夸大——漫不经心者所看为"小"事，其实意义重大[本革尔（Bengel）]。比较"世界"、"生命的轮子"、"地狱"，
雅3:6，
这些说明舌头这小肢体的大话如何产生大祸患。
最小的火能点燃最大的树林——最好的抄本作"多小的火点燃多大的"等。阿尔福德（Alford）把"木料"译作"森林"。但格劳修斯（Grotius）按英文译本译作"可燃之物"：一堆燃料。
英語原文
5. boasteth great things--There is great moment in what the careless think "little" things [BENGEL]. Compare "a world," "the course of nature," "hell,"
Jas 3:6,
which illustrate how the little tongue's great words produce great mischief.
how great a matter a little fire kindleth--The best manuscripts read, "how little a fire kindleth how great a," &c. ALFORD, for "matter," translates, "forest." But GROTIUS translates as English Version, "material for burning": a pile of fuel.
6
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简体中文
6. 译作"舌头就是火，在我们百体中，舌头是个罪恶的世界"。人这小世界是更大世界——宇宙——的形象，舌头则是前者的形象[本革尔（Bengel）]。
如此——最古老的权威省略此字。
是——字面"被立为"。"舌头（被立为），在众肢体中，是那污秽"等的（即如烟熏污一般）。
生命的轮子——"受造之物的轮子（循环）"。
点燃……被点燃——惯常而持续地。当一个人点燃别人时，他自己也超出自己的能力之外，被火焰吞灭。
地狱——即魔鬼的。希腊文"革赫拿"（Gehenna）；仅见于此和
太5:22。
雅各与登山宝训有许多共同之处
(箴16:27)。
英語原文
6. Translate, "The tongue, that world of iniquity, is a fire." As man's little world is an image of the greater world, the universe, so the tongue is an image of the former [BENGEL].
so--omitted in the oldest authorities.
is--literally, "is constituted." "The tongue is (constituted), among the members, the one which defileth," &c. (namely, as fire defiles with its smoke).
course of nature--"the orb (cycle) of creation."
setteth on fire . . . is set on fire--habitually and continually. While a man inflames others, he passes out of his own power, being consumed in the flame himself.
of hell--that is, of the devil. Greek, "Gehenna"; found here only and in
Mt 5:22.
James has much in common with the Sermon on the Mount
(Pr 16:27).
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简体中文
7. 各类——不如译作"各性"（即天然的性情和特征能力）。
走兽——即各种性情的四足兽；与受造物另外三类——"飞鸟、爬物（希腊文不仅包括'蛇'，如英文译本）、海里的活物"——有所区分。
已经制伏了——不断被制伏，且早已如此。
人——不如译作"被人的性情"：人的特征能力制伏了低等动物的能力。希腊文的与格可能暗示"已经容让自己被驯服地服从人的性情"。千禧年之时的世界将是如此；即使在如今，人借着温和的坚定，可以驯服低等动物，甚至提升其本性。
英語原文
7. every kind--rather, "every nature" (that is, natural disposition and characteristic power).
of beasts--that is, quadrupeds of every disposition; as distinguished from the three other classes of creation, "birds, creeping things (the Greek includes not merely 'serpents,' as English Version), and things in the sea."
is tamed, and hath been--is continually being tamed, and hath been so long ago.
of mankind--rather, "by the nature of man": man's characteristic power taming that of the inferior animals. The dative in the Greek may imply, "Hath suffered itself to be brought into tame subjection TO the nature of men." So it shall be in the millennial world; even now man, by gentle firmness, may tame the inferior animal, and even elevate its nature.
8
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简体中文
8. 没有人——字面"没有一个人"：人既不能控制邻舍的舌头，也不能控制自己的舌头。因此
雅3:2
的真理显明。
不止息的恶物——希腊文暗示它既不安静又无法制伏。不，虽然天性以嘴唇和牙齿双重栅栏将它围住，它仍冲破栅栏来攻击并毁坏人[厄斯提乌（Estius）]。
害死人的——字面"带有死亡的"。
英語原文
8. no man--literally, "no one of men": neither can a man control his neighbor's, nor even his own tongue. Hence the truth of
Jas 3:2
appears.
unruly evil--The Greek, implies that it is at once restless and incapable of restraint. Nay, though nature has hedged it in with a double barrier of the lips and teeth, it bursts from its barriers to assail and ruin men [ESTIUS].
deadly--literally, "death-bearing."
9
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简体中文
9. 神——最古老的权威作"主"。"那为主为父的"。将"主"用于父并不常见，无疑导致近代文本改为"神"
(雅1:27)。
但正如弥赛亚被称为"父"，
赛9:6，
照样父神也被称为子的称号"主"：这显明神格的合一。"父"表明祂的为父之爱；"主"表明祂的掌权。
人，是——不是"人*（关系代词）"；因为所指的不是某些具体的人，而是按族类而言的人[阿尔福德（Alford）]。
照……神的形像造的——虽然人在很大程度上失去了他起初受造时所照之神形像，但仍有足够的痕迹存留，足以显明它曾是什么，以及在重生并被恢复的人里面将是什么。我们当在我们自己和别人身上尊重这残余——人将来的预尝。"押沙龙已失去父亲的宠爱，但百姓仍认出他是王的儿子"[本革尔（Bengel）]。人在人性上与人子——"祂本体的真像"
(来1:3)——相似，
比较
创1:26; 约壹4:20。
在
创1:26，
"形像"和"样式"是不同的：按亚历山大学派的说法，"形像"是人在其中被造的，为众人所共有，在人堕落后仍继续存在，而"样式"是人向着被造、当追求并达到的：前者标记人身体和理智上的优越，后者标记人道德上的优越。
英語原文
9. God--The oldest authorities read, "Lord." "Him who is Lord and Father." The uncommonness of the application of "Lord" to the Father, doubtless caused the change in modern texts to "God"
(Jas 1:27).
But as Messiah is called "Father,"
Isa 9:6,
so God the Father is called by the Son's title, "Lord": showing the unity of the Godhead. "Father" implies His paternal love; "Lord," His dominion.
men, which--not "men who"; for what is meant is not particular men, but men genetically [ALFORD].
are made after . . . similitude of God--Though in a great measure man has lost the likeness of God in which he was originally made, yet enough of it still remains to show what once it was, and what in regenerated and restored man it shall be. We ought to reverence this remnant and earnest of what man shall be in ourselves and in others. "Absalom has fallen from his father's favor, but the people still recognize him to be the king's son" [BENGEL]. Man resembles in humanity the Son of man, "the express image of His person"
(Heb 1:3),
compare
Ge 1:26; 1Jo 4:20.
In the passage,
Ge 1:26,
"image" and "likeness" are distinct: "image," according to the Alexandrians, was something in which men were created, being common to all, and continuing to man after the fall, while the "likeness" was something toward which man was created, to strive after and attain it: the former marks man's physical and intellectual, the latter his moral pre-eminence.
10
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简体中文
10. 伊索（Æsop）说，舌头既是最好的也是最有害的东西。同样，在一个寓言中，一个人用同一口气吹热又吹冷。"生死在舌头的权下"（比较
诗62:4)。
弟兄们——借着在基督里的弟兄之情呼吁他们的良心。
不应当——一种温和的呼吁，留给他们自己去体会：这样的行为当受最严厉的谴责。
英語原文
10. The tongue, says ÆSOP, is at once the best and the worst of things. So in a fable, a man with the same breath blows hot and cold. "Life and death are in the power of the tongue" (compare
Ps 62:4).
brethren--an appeal to their consciences by their brotherhood in Christ.
ought not so to be--a mild appeal, leaving it to themselves to understand that such conduct deserves the most severe reprobation.
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简体中文
11. 泉源——是心的形象：正如泉源的出口（希腊文"place"即此意）是人之口的形象。这里的形象适合本书的背景——巴勒斯坦，那里有咸苦的泉源。虽然"甘甜"的泉源有时在附近，但"甘甜和苦涩"（的水）不从"同一个出口"流出来。恩典能使那曾"发出苦"的口，今后发出甘甜：如同木头（预表基督的十字架）将玛拉的苦水变甜。
英語原文
11. fountain--an image of the heart: as the aperture (so the Greek for "place" is literally) of the fountain is an image of man's mouth. The image here is appropriate to the scene of the Epistle, Palestine, wherein salt and bitter springs are found. Though "sweet" springs are sometimes found near, yet "sweet and bitter" (water) do not flow "at the same place" (aperture). Grace can make the same mouth that "sent forth the bitter" once, send forth the sweet for the time to come: as the wood (typical of Christ's cross) changed Marah's bitter water into sweet.
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简体中文
12. 从口转到心。
无花果树能等——暗示这是一件不可能的事：正如先前在
雅3:10
他说"应当不如此"。雅各没有像马太
(太7:16, 17)
那样发问："人从荆棘上岂能摘无花果呢？"他的论证是：没有一棵树"能"结出与其本性不符的果实，例如无花果树、橄榄；所以一个人若说出苦话，之后又说出好话，后者只可能是表面的、假冒为善的，不可能是真实的。
泉源也不能……咸……和甜——最古老的权威作"咸（水泉）也不能出甜水"。所以那发出咒诅的口，不能真正地也发出祝福。
英語原文
12. Transition from the mouth to the heart.
Can the fig tree, &c.--implying that it is an impossibility: as before in
Jas 3:10
he had said it "ought not so to be." James does not, as Matthew
(Mt 7:16, 17),
make the question, "Do men gather figs of thistles?" His argument is, No tree "can" bring forth fruit inconsistent with its nature, as for example, the fig tree, olive berries: so if a man speaks bitterly, and afterwards speaks good words, the latter must be so only seemingly, and in hypocrisy, they cannot be real.
so can no fountain . . . salt . . . and fresh--The oldest authorities read, "Neither can a salt (water spring) yield fresh." So the mouth that emits cursing, cannot really emit also blessing.
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简体中文
13. 谁——（比较
诗34:12, 13)。
所有人都愿显得"有智慧"：真正如此的人却少。
显出——"借着行为"，而不只是口头的宣称，参考
雅2:18。
由他美好的品行显出他的善行——借着普遍的"好品行"在具体的"行为"中显明。"智慧"和"知识"若不显明出来，如同没有行为的信心一样是死的[阿尔福德（Alford）]。
智慧的温柔——带着真"智慧"所不可分割的温柔。
英語原文
13. Who--(Compare
Ps 34:12, 13).
All wish to appear "wise": few are so.
show--"by works," and not merely by profession, referring to
Jas 2:18.
out of a good conversation his works--by general "good conduct" manifested in particular "works." "Wisdom" and "knowledge," without these being "shown," are as dead as faith would be without works [ALFORD].
with meekness of wisdom--with the meekness inseparable from true "wisdom."
14
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简体中文
14. 若你们有——情况如此（希腊文陈述语气暗示）。
苦——
弗4:31，
"苦毒"。
嫉妒——不如作"好争"，或字面"热心"：善意、慷慨的争竞或热心不被定罪，被定罪的是那"苦"的[本革尔（Bengel）]。
纷争——不如作"竞争"。
在心里——从心中发出你们的话语和行为，如从泉源一般。
不可自夸，也不可说谎抵挡真理——以你们的智慧夸口实际上就是说谎抵挡真理（福音），同时你们的生活否定了你们的夸口。
雅3:15; 雅1:18，
"真理的道"。
罗2:17, 23
同样地论到这些好争的犹太基督徒。
英語原文
14. if ye have--as is the case (this is implied in the Greek indicative).
bitter--
Eph 4:31,
"bitterness."
envying--rather, "emulation," or literally, "zeal": kindly, generous emulation, or zeal, is not condemned, but that which is "bitter" [BENGEL].
strife--rather, "rivalry."
in your hearts--from which flow your words and deeds, as from a fountain.
glory not, and lie not against the truth--To boast of your wisdom is virtually a lying against the truth (the gospel), while your lives belie your glorying.
Jas 3:15; Jas 1:18,
"The word of truth."
Ro 2:17, 23,
speaks similarly of the same contentious Jewish Christians.
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简体中文
15. 这样的智慧——即你们所"夸口"、仿佛"有智慧"的
(雅3:13, 14)。
不是从上头来的——字面"不是从上降下的"等：从"众光之父"（真正的光照和智慧），
雅1:17；
借着"真理的圣灵"，
约15:26。
属地的——与属天的相对。不同于"属土的"，
林前15:47。
"属地"是在地中的；"属土"是出于地的。
属情欲的——字面"类动物的"：那"属血气"（同一希腊文词）之人的智慧——未从神重生的；"没有圣灵"
(犹19)。
属鬼魔的——就其来源（出自"地狱"， 雅3:6；
而非出自真智慧的赐予者神， 雅1:5），
并就其性情——与其来源相符——而言。属地、属情欲、属鬼魔，对应人三大属灵仇敌——世界、肉体、魔鬼。
英語原文
15. This wisdom--in which ye "glory," as if ye were "wise"
(Jas 3:13, 14).
descendeth not from above--literally, "is not one descending," &c.: "from the Father of lights" (true illumination and wisdom),
Jas 1:17;
through "the Spirit of truth,"
Joh 15:26.
earthly--opposed to heavenly. Distinct from "earthy,"
1Co 15:47.
Earthly is what is IN the earth; earthy, what is of the earth.
sensual--literally, "animal-like": the wisdom of the "natural" (the same Greek) man, not born again of God; "not having the Spirit"
(Jude 19).
devilish--in its origin (from "hell,"
Jas 3:6;
not from God, the Giver of true wisdom,
Jas 1:5),
and also in its character, which accords with its origin. Earthly, sensual, and devilish, answer to the three spiritual foes of man, the world, the flesh, and the devil.
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简体中文
16. 嫉妒——英文译本（English Version）如此译希腊文，该词通常意为"热心"；"好争"，
罗13:13。
"嫉妒的人站在自己的光中。他以为自己的蜡烛不能在别人的太阳光下闪耀。他直接瞄准人，间接瞄准那使人不同的神。"
纷争——竞争[阿尔福德（Alford）]。
扰乱——字面"混乱的无政府状态"：既在社会中（译作"动乱"，
路21:9；
"扰乱"，
林后6:5），
也在个人心中；与真"智慧"的"使人和平"的宁静相对，
雅3:17。
雅各不以"果子"这名称来尊称这种属地智慧的后果，如他在论从上头来的智慧时所行的。
雅3:18；
比较
加5:19-22，
"情欲的行为……圣灵的果子"。
英語原文
16. envying--So English Version translates the Greek, which usually means "zeal"; "emulation," in
Ro 13:13.
"The envious man stands in his own light. He thinks his candle cannot shine in the presence of another's sun. He aims directly at men, obliquely at God, who makes men to differ."
strife--rivalry [ALFORD].
confusion--literally, "tumultuous anarchy": both in society (translated "commotions,"
Lu 21:9;
"tumults,"
2Co 6:5),
and in the individual mind; in contrast to the "peaceable" composure of true "wisdom,"
Jas 3:17.
James does not honor such effects of this earthly wisdom with the name "fruit," as he does in the case of the wisdom from above.
Jas 3:18;
compare
Ga 5:19-22,
"works of the flesh . . . fruit of the Spirit."
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简体中文
17. 先是清洁——字面"贞洁的"、"分别为圣的"：脱离一切"属地、属情欲（类动物的）、属鬼魔的"
(雅3:15)
之物。这里把它放在"使人和睦"之前"首先"，因为有一种与世界的世俗的不圣洁的和平——不分洁净和不洁净的。比较"不沾染""不沾染世俗"，
雅1:27; 4:4, 8，
"清洁……心"；
彼前1:22，
"洁净……灵魂"（同一希腊文词）。牧者不可在人心的洁净改变发生之前就传"平安"——那里没有平安。真智慧的七（完全的数目）个特征在此列举。清洁或圣洁被放在首位，因为它既对神、也对我们自己有关；以下六项关乎我们的同胞。我们首要关切的是在自己里面有圣洁；其次才是与人和平。
温和——"宽容"；为别人留余地；对邻舍所欠我们的本分宽宏。
柔顺——字面"容易被说服的"，顺服的；对邻舍的过失不严苛。
满有怜悯——对邻舍的苦难。
善果——与"各样坏事"
(雅3:16)
相对。
没有偏见——回到对偏待人的"按外貌待人"的警告，
雅2:1, 4, 9。
阿尔福德（Alford）按希腊文在
雅1:6
的译法作"三心二意"、"不疑惑"。但这样就会有一个关于自己的形容词插在那些关于对别人之行为的形容词中间。所以英文译本（English Version）更好。
没有假冒为善——不像阿尔福德（Alford）从
雅1:22, 26
所解释的，"不要自欺"——有宗教之名而无其实。因为它必须像其他六个形容词一样，指我们与别人的关系；我们对别人的和平与怜悯必须"没有虚假"。
英語原文
17. first pure--literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish"
(Jas 3:15).
This is put, "first of all," before "peaceable" because there is an unholy peace with the world which makes no distinction between clean and unclean. Compare "undefiled" and "unspotted from the world,"
Jas 1:27; 4:4, 8,
"purify . . . hearts";
1Pe 1:22,
"purified . . . souls" (the same Greek). Ministers must not preach before a purifying change of heart, "Peace," where there is no peace. Seven (the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first because it has respect both to God and to ourselves; the six that follow regard our fellow men. Our first concern is to have in ourselves sanctity; our second, to be at peace with men.
gentle--"forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us.
easy to be entreated--literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS.
full of mercy--as to a neighbor's MISERIES.
good fruits--contrasted with "every evil work,"
Jas 3:16.
without partiality--recurring to the warning against partial "respect to persons,"
Jas 2:1, 4, 9.
ALFORD translates as the Greek is translated,
Jas 1:6,
"wavering," "without doubting." But thus there would be an epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version is therefore better.
without hypocrisy--Not as ALFORD explains from
Jas 1:22, 26,
"Without deceiving yourselves" with the name without the reality of religion. For it must refer, like the rest of the six epithets, to our relations to others; our peaceableness and mercy towards others must be "without dissimulation."
18
無題
简体中文
18. "和平所结的义果"。他说"义"，因为它本身就是真智慧。正如属地智慧的描述之后是其结果；照样本节的属天智慧也是如此。那里是现在的结果；这里是将来的。
果子……撒——比较
诗97:11; 赛61:3，
"公义树"。是前瞻性的，即那将来要收割其"果子"——即"义"——的种子，如今"撒在和平中"。"义"如今是胚芽，当作为"果子"完全发展时，它本身就是义人永恒的奖赏。正如"和平中撒种"（比较"种在卑贱中"， 林前15:43）
产生"义的果子"，照样反过来"义的行为和效果"就是"和平"。
使人和睦的人——"借着（也暗示为着他们，并归于他们的益处）那些制造和平的人"。他们——惟独他们——是"有福的"。"使人和睦的人"不仅指使别人和好的人，更指制造和平的人。"培植和平"[厄斯提乌（Estius）]。那些对神真正有智慧的人，对邻舍既和平又宽容，却以撒义为主要关切——不掩盖人的罪，却以如此和平的节制来责备罪，以致成为罪人的医师而非刽子手[加尔文（Calvin）]。
英語原文
18. "The peaceable fruit of righteousness." He says "righteousness"; because it is itself the true wisdom. As in the case of the earthly wisdom, after the characteristic description came its results; so in this verse, in the case of the heavenly wisdom. There the results were present; here, future.
fruit . . . sown--Compare
Ps 97:11; Isa 61:3,
"trees of righteousness." Anticipatory, that is, the seed whose "fruit," namely, "righteousness," shall be ultimately reaped, is now "sown in peace." "Righteousness," now in germ, when fully developed as "fruit" shall be itself the everlasting reward of the righteous. As "sowing in peace" (compare "sown in dishonor,"
1Co 15:43)
produces the "fruit of righteousness," so conversely "the work" and "effect of righteousness" is "peace."
of them that make peace--"by (implying also that it is for them, and to their good) them that work peace." They, and they alone, are "blessed." "Peacemakers," not merely they who reconcile others, but who work peace. "Cultivate peace" [ESTIUS]. Those truly wise towards God, while peaceable and tolerant towards their neighbors, yet make it their chief concern to sow righteousness, not cloaking men's sins, but reproving them with such peaceable moderation as to be the physicians, rather than the executioners, of sinners [CALVIN].
雅 3:1-18.
急于教导的危险，以及不受约束之舌头的危险：由不争竞的温柔所显明的真智慧。
1. 不要——字面意为“不要成为”：即过于仓促、出于己意地承担这职分。
多人——这职分是崇高的；但适合的人不多。能好好管理舌头的人不多（雅 3:2），唯有能管理舌头的才适合这职分；因此，“师傅”不应当多。
师傅（不要多人作师傅）——更恰当的译法是“教师”。犹太人尤其容易犯这种自以为是之罪。那种以为（所谓）没有行为的信心（雅 2:14-26）便已足够的观念，促使“许多人”自立为“教师”，正如教会历世历代所发生的那样。起初所有人都可以轮流教导。即便是他们受默示的恩赐，也不能免于被滥用的可能，正如雅各在此所暗示的：当自封的教师没有这类行奇事的恩赐时，更是如此。
知道——即人人都可以知道的。
我们……受更重的判断——雅各以谦卑、柔和的灵将自己包括在内：若我们这些教师滥用职分，我们将比那些仅仅是听受的人受更重的判断（参 路 12:42-46）。
加尔文（Calvin）与英文版（English Version）一样译作“师傅”，即自封的审查者和责备他人者；雅 4:12 与此观点相符。