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Jas 4:1-17.
简体中文
英語原文
Jas 4:1-17.
AGAINST FIGHTINGS AND THEIR SOURCE; WORLDLY LUSTS; UNCHARITABLE JUDGMENTS, AND PRESUMPTUOUS RECKONING ON THE FUTURE.
1. 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
Jas 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.
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简体中文
2. 你们贪恋——与 雅 4:1 中的词是不同的希腊文词。“你们渴求”；字面意为“将你们的心（或心思）放在”某一对象上。
得不著——贪恋的欲望不能保证实际的占有。因此“杀害”（非如边注所译、毫无古卷根据的“嫉妒”）以确保占有。对当日的认信基督徒而言，大概不是字面上的意思，而是“杀害嫉妒”（希腊文“贪恋”一词应如此翻译），即出于嫉妒而骚扰压迫[德鲁修斯（Drusius）]。参 亚 11:5 的“杀”；因嫉妒、恨恶，以及想要除掉对方，因此在神眼中就是“凶手”[埃斯蒂乌斯（Estius）]。若指字面上的谋杀[阿尔福德（Alford）]，我认为它不会在系列中出现得如此之早；而且当时的基督徒也尚未堕落到如此公然犯罪的地步。在圣灵将本段应用于历世历代时，包括了字面上的杀害，它源于占有的欲望，如大卫和亚哈所为。这里有一个递进：“你们贪恋”，是个体对一个对象的私欲；“杀害嫉妒”，是个体对个体的情绪与行动；“斗殴争战”，是许多人对许多人的行动。
你们得不著，因为你们不求——神应许给祈求的人，而非争战的人。那些贪恋、凶杀、好斗之人的祈求，神并不承认为祷告。你们若祷告，就不会有“争战斗殴”。因此，最后这一句是对 雅 4:1 所问“争战斗殴从哪里来？”的回答。
英語原文
2. Ye lust--A different Greek word from that in
Jas 4:1.
"Ye desire"; literally, "ye set your mind (or heart) on" an object.
have not--The lust of desire does not ensure the actual possession. Hence "ye kill" (not as Margin, without any old authority, "envy") to ensure possession. Not probably in the case of professing Christians of that day in a literal sense, but "kill and envy" (as the Greek for "desire to have" should be translated), that is, harass and oppress through envy [DRUSIUS]. Compare
Zec 11:5,
"slay"; through envy, hate, and desire to get out of your way, and so are "murderers" in God's eyes [ESTIUS]. If literal murder [ALFORD] were meant, I do not think it would occur so early in the series; nor had Christians then as yet reached so open criminality. In the Spirit's application of the passage to all ages, literal killing is included, flowing from the desire to possess so David and Ahab. There is a climax: "Ye desire," the individual lust for an object; "ye kill and envy," the feeling and action of individuals against individuals; "ye fight and war," the action of many against many.
ye have not, because ye ask not--God promises to those who pray, not to those who fight. The petition of the lustful, murderous, and contentious is not recognized by God as prayer. If ye prayed, there would be no "wars and fightings." Thus this last clause is an answer to the question,
Jas 4:1,
"Whence come wars and fightings?"
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简体中文
3. 假设他们中有人反驳说：但我们确实“求”（祷告）了；参 雅 4:2。
雅各回答说：求好东西还不够，必须以善良的心意和动机来求。“你们求也得不着，是因为你们妄求，要浪费它（你们祈求的对象）在（字面意为‘在……之中’）你们的私欲中（字面意为‘宴乐’）”；而不是为了拥有事奉神所需用的而求。将 雅 1:5 与 太 6:31, 32 相对照。你们若正确地祷告，一切正当的需要都会得到供应；那些产生“争战斗殴”的不正当渴求也就会止息。甚至信徒的祷告，常常在其欲望最受挫时获得最好的应允。
英語原文
3. Some of them are supposed to say in objection, But we do "ask" (pray); compare
Jas 4:2.
James replies, It is not enough to ask for good things, but we must ask with a good spirit and intention. "Ye ask amiss, that ye may consume it (your object of prayer) upon (literally, 'in') your lusts (literally, 'pleasures')"; not that ye may have the things you need for the service of God. Contrast
Jas 1:5 with Mt 6:31, 32.
If ye prayed aright, all your proper wants would be supplied; the improper cravings which produce "wars and fightings" would then cease. Even believers' prayers are often best answered when their desires are most opposed.
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简体中文
4. 最古老的抄本略去“淫乱的人”，只读作“你们这些淫乱的人哪”。神是合法的丈夫；世人被集合地视为一个淫妇，个体地被视为淫乱的人。
世俗——指世上的人和他们的动机与行为在作为与神疏离者的意义上而言，例如其自私的“私欲”（雅 4:3），以及贪婪野心的“争战斗殴”（雅 4:1）。
为敌——不只是“敌对的”；是一种敌对的状态，即敌对本身。参 约一 2:15“爱……世俗……父的爱”。
凡……想要——希腊文是强调的，“决意要作”。无论他成功与否，只要他的意愿是要作世俗的朋友，他就使自己成了（即“是”，希腊文如此译）因这一事实而“与神为敌”。与“亚伯拉罕——神的朋友”相对照。
英語原文
4. The oldest manuscripts omit "adulterers and," and read simply, "Ye adulteresses." God is the rightful husband; the men of the world are regarded collectively as one adulteress, and individually as adulteresses.
the world--in so far as the men of it and their motives and acts are aliens to God, for example, its selfish "lusts"
(Jas 4:3),
and covetous and ambitious "wars and fightings"
(Jas 4:1).
enmity--not merely "inimical"; a state of enmity, and that enmity itself. Compare
1Jo 2:15,
"love . . . the world . . . the love of the Father."
whosoever . . . will be--The Greek is emphatic, "shall be resolved to be." Whether he succeed or not, if his wish be to be the friend of the world, he renders himself, becomes (so the Greek for "is") by the very fact, "the enemy of God." Contrast "Abraham the friend of God."
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简体中文
5. 徒然——圣经的话不可能如此。这里的引文，正如
弗5:14，
似乎不是引自某段经文，而是雅各在默示下从新旧约这类经文的总体要旨中归纳出来的，如
民14:29; 箴21:20; 加5:17。
住在我们里面的灵——其他抄本作"神使祂住在里面"（即在五旬节）。如此译，则"神放在我们里面的（圣）灵，是否贪恋（向着）嫉妒（即如你们在世俗的'争战斗殴'中所行）？"断乎不是；因此你们是随肉体而行，不随圣灵而行，同时你们如此贪恋，即带着嫉妒彼此相争。与世俗为友倾向于滋生嫉妒；圣灵却结出截然不同的果子。阿尔福德（Alford）以"嫉妒"一词所不该有的热烈渴求之意归于圣灵："圣灵热烈地要我们归祂自己"。按英文译本（English Version），意思是"住在我们的（天然）灵贪恋（字面'向着'或'对'）嫉妒"。你们贪恋，却得不着
(雅4:1, 2)，
就嫉妒那有的邻舍，于是嫉妒之灵引你们去"斗"。雅各在此也参考
雅3:14, 16。
英語原文
5. 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
Nu 14:29; Pr 21:20; Ga 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
(Jas 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
Jas 3:14, 16.
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简体中文
6. 但——"不，更是"。
祂——神。
赐更多的恩典——不断增加的恩典；你们越远离"嫉妒"就越加增[本革尔（Bengel）]。
经上说——那使祂的灵住在信徒里面
(雅4:5)
的同一位神，也借着圣灵在圣经中说话。这里的引文大概来自
箴3:34；
正如
箴21:10
大概被
雅4:5
所引用。希伯来文作"讥诮那好讥诮的人"，即那些以为"圣经徒然说话"的人。
阻挡——字面"列阵对抗"；正如他们如法老一样列阵对抗祂。神以罪人的方式回报罪人。"骄傲"是"嫉妒"
(雅4:5)
之母；它特别属撒但，因为撒但正是因此堕落。
骄傲的人——希腊文词源指一个高抬自己超过同伴，因而高抬自己对抗神的人。
谦卑的人——对世界不嫉妒、不贪恋、不野心的人。对比
雅4:4。
英語原文
6. But--"Nay, rather."
he--God.
giveth more grace--ever increasing grace; the farther ye depart from "envy" [BENGEL].
he saith--The same God who causes His spirit to dwell in believers
(Jas 4:5),
by the Spirit also speaks in Scripture. The quotation here is probably from
Pr 3:34;
as probably
Pr 21:10
was generally referred to in
Jas 4:5.
In Hebrew it is "scorneth the scorners," namely, those who think "Scripture speaketh in vain."
resisteth--literally, "setteth Himself in array against"; even as they, like Pharaoh, set themselves against Him. God repays sinners in their own coin. "Pride" is the mother of "envy"
(Jas 4:5);
it is peculiarly satanic, for by it Satan fell.
the proud--The Greek means in derivation one who shows himself above his fellows, and so lifts himself against God.
the humble--the unenvious, uncovetous, and unambitious as to the world. Contrast
Jas 4:4.
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简体中文
7. 顺服……神——如此你们就在"谦卑的人"
(雅4:6)
之中；
也见
雅4:10; 彼前5:6。
抵挡……魔鬼——在世界的旗下，骄傲和嫉妒被招募；抵挡他向这些的试探。信心、谦卑的祷告、和属天的智慧，是抵挡的武器。这话取自战争用语。"顺服"——如同好兵丁完全服从他的元帅。"抵挡"——勇敢地对抗。
他就必逃跑——译作"他必逃跑"。因为这是神的应许，不是人与人之间单纯的保证[阿尔福德（Alford）]。他必如从基督面前一样，溃败而逃。
英語原文
7. Submit to . . . God--so ye shall be among "the humble,"
Jas 4:6;
also
Jas 4:10; 1Pe 5:6.
Resist . . . devil--Under his banner pride and envy are enlisted in the world; resist his temptations to these. Faith, humble prayers, and heavenly wisdom, are the weapons of resistance. The language is taken from warfare. "Submit" as a good soldier puts himself in complete subjection to his captain. "Resist," stand bravely against.
he will flee--Translate, "he shall flee." For it is a promise of God, not a mere assurance from man to man [ALFORD]. He shall flee worsted as he did from Christ.
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简体中文
8. 亲近神——即"专靠祂"，
申30:20，
即借着祷告
(雅4:2, 3)
"抵挡撒但"——他会阻挡我们亲近神。
祂就必亲近——以恩慈。
洁净……手——行动的外在工具。惟独手洁的人能登耶和华的山（因基督而称义——惟独祂完全如此，并因此"升上"那里）。
清洁……心——字面"使你们的心"从属灵的淫乱
(雅4:4，
即世俗化)"贞洁"：心是一切不洁的内在源头。
心怀二意——在神和世界之间分裂。"心怀二意"的人在心上有过失；罪人在他的手上也有过失。
英語原文
8. Draw nigh to God--So "cleave unto Him,"
De 30:20,
namely, by prayerfully
(Jas 4:2, 3)
"resisting Satan," who would oppose our access to God.
he will draw nigh--propitious.
Cleanse . . . hands--the outward instruments of action. None but the clean-handed can ascend into the hill of the Lord (justified through Christ, who alone was perfectly so, and as such "ascended" thither).
purify . . . hearts--literally "make chaste" of your spiritual adultery
(Jas 4:4,
that is, worldliness) "your hearts": the inward source of all impurity.
double-minded--divided between God and the world. The "double-minded" is at fault in heart; the sinner in his hands likewise.
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简体中文
9. 要愁苦——字面"忍受悲惨"，即因罪中的可怜而哀伤。以蒙福的哀恸代替你们如今的喜笑。比较
赛22:12, 13; 路6:25。
雅各在此没有像
雅5:1
那样加上"哭泣"——那里他预言在耶路撒冷将临的毁灭中不悔改者的命运。
变喜为悲——字面"脸面落下"，垂下目光。
英語原文
9. Be afflicted--literally, "Endure misery," that is, mourn over your wretchedness through sin. Repent with deep sorrow instead of your present laughter. A blessed mourning. Contrast
Isa 22:12, 13; Lu 6:25.
James does not add here, as in
Jas 5:1,
"howl," where he foretells the doom of the impenitent at the coming destruction of Jerusalem.
heaviness--literally, "falling of the countenance," casting down of the eyes.
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简体中文
10. 在主面前——即常常在那惟独配得高举者的面前：在一切所行的事上承认祂的同在，这是谦卑最真实的动力。树要向上长，必须把根深深扎下；照样人要被高举，心思必须深深扎根于谦卑。在
彼前5:6，
是"在神大能的手下谦卑"——即在祂护理的对待中谦卑：与这里的思想不同。
升高——部分在今世，完全在将来的世代。
英語原文
10. in the sight of the Lord--as continually in the presence of Him who alone is worthy to be exalted: recognizing His presence in all your ways, the truest incentive to humility. The tree, to grow upwards, must strike its roots deep downwards; so man, to be exalted, must have his mind deep-rooted in humility. In
1Pe 5:6,
it is, Humble yourselves under the mighty hand of God, namely, in His dealings of Providence: a distinct thought from that here.
lift you up--in part in this world, fully in the world to come.
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简体中文
11. 既已提到舌头的罪
(雅3:5-12)，
他在这里表明毁谤源于那与本章所谴责的"斗殴"相同的灵——借贬低邻舍来高抬自己
(雅4:1)。
不可毁谤——字面"不可说……的坏话"。
弟兄——暗示弟兄之间彼此贬低的不一致。
毁谤律法——因为律法吩咐"要爱人如己"
(雅2:8)，
实际上就定了毁谤和论断的罪[厄斯提乌（Estius）]。那些傲慢地谴责别人不合自己心意的言行、借此谋求圣洁名声的人，把自己的乖僻放在律法的位置上，为自己要求一种凌驾于神律法之上的论断权柄，谴责律法所许可的[加尔文（Calvin）]。这样的人行事仿佛律法不能尽其判断的职分，而非他必须越俎代庖[本革尔（Bengel）]。这是新约中最后一次提到律法。阿尔福德（Alford）正确地将"律法"理解为旧道德律被基督按其全面属灵的丰富所应用："自由的律法"。
若你论断律法，你就不是遵行者……而是审判者——既然基督徒的弟兄之情都同样蒙召作律法的遵行者、服在律法之下，这样的人就擅自担当了审判者的职分。
英語原文
11. Having mentioned sins of the tongue
(Jas 3:5-12),
he shows here that evil-speaking flows from the same spirit of exalting self at the expense of one's neighbor as caused the "fightings" reprobated in this chapter
(Jas 4:1).
Speak not evil--literally, "Speak not against" one another.
brethren--implying the inconsistency of such depreciatory speaking of one another in brethren.
speaketh evil of the law--for the law in commanding, "Love thy neighbor as thyself"
(Jas 2:8),
virtually condemns evil-speaking and judging [ESTIUS]. Those who superciliously condemn the acts and words of others which do not please themselves, thus aiming at the reputation of sanctity, put their own moroseness in the place of the law, and claim to themselves a power of censuring above the law of God, condemning what the law permits [CALVIN]. Such a one acts as though the law could not perform its own office of judging, but he must fly upon the office [BENGEL]. This is the last mention of the law in the New Testament. ALFORD rightly takes the "law" to be the old moral law applied in its comprehensive spiritual fulness by Christ: "the law of liberty."
if thou judge the law, thou art not a doer . . . but a judge--Setting aside the Christian brotherhood as all alike called to be doers of the law, in subjection to it, such a one arrogates the office of a judge.
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简体中文
12. 设立律法者和审判者只有一位——最好的权威加上"和审判者"。译作"只有一位（同时是）立法者和审判者，（即）那能救人也能灭人的"。暗示神是惟一的立法者，因此也是惟一的审判者，因为只有祂能执行祂的审判；我们在这方面的无能，显示了我们试图担当审判者的僭妄——仿佛我们是神。
你是谁等——希腊文的次序是强调的，"但（最古老的抄本中加此字）你，你这论断别人的，你是谁？"论断你的同伴，从神那里夺去那本属于祂、对你和对他们都一样的职分，是何等轻率傲慢！
别人——最古老的权威作"邻舍"。
英語原文
12. There is one lawgiver--The best authorities read in addition, "and judge." Translate, "There is One (alone) who is (at once) Lawgiver and Judge, (namely) He who is able to save and destroy." Implying, God alone is Lawgiver and therefore Judge, since it is He alone who can execute His judgments; our inability in this respect shows our presumption in trying to act as judges, as though we were God.
who art thou, &c.--The order in the Greek is emphatic, "But (inserted in oldest manuscripts) thou, who art thou that judgest another?" How rashly arrogant in judging thy fellows, and wresting from God the office which belongs to Him over thee and THEM alike!
another--The oldest authorities read, "thy neighbor."
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简体中文
13. 你们说——"来吧"；用以引起注意。
你们说——夸口明天。
今天或明天——仿佛你们可以确定地自由选择这两天之一。其他抄本作"今天和明天"。
某城——字面"这城"（即说话者心中目前的那城）。这里这城。
住……一年——不如作"花一年"。他们的话暗示这一年过完后，他们打算同样地为将来制定计划[本革尔（Bengel）]。
作买卖——他们为将来的计划全是世俗的。
英語原文
13. Go to now--"Come now"; said to excite attention.
ye that say--boasting of the morrow.
To-day or to-morrow--as if ye had the free choice of either day as a certainty. Others read, "To-day and to-morrow."
such a city--literally, "this the city" (namely, the one present to the mind of the speaker). This city here.
continue . . . a year--rather, "spend one year." Their language implies that when this one year is out, they purpose similarly settling plans for to come [BENGEL].
buy and sell--Their plans for the future are all worldly.
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简体中文
14. 什么——字面"你们的生命是怎样的"？即它多么短暂易逝。
就是——一些最古老的权威作"因为你们是"。本革尔（Bengel）和其他古老权威读作"因为它将是"，将来式指"明天"
(雅4:13-15)。
前者表达"你们自己是短暂的"；因此你们的一切，连生命在内，必同样短暂。公认经文无古老权威支持。
忽然——"后来如出现般消失"；字面"后来（如它出现的），如此消失" [阿尔福德（Alford）]。
英語原文
14. what--literally, "of what nature" is your life? that is, how evanescent it is.
It is even--Some oldest authorities read, "For ye are." BENGEL, with other old authorities, reads, "For it shall be," the future referring to the "morrow"
(Jas 4:13-15).
The former expresses, "Ye yourselves are transitory"; so everything of yours, even your life, must partake of the same transitoriness. Received text has no old authority.
and then vanisheth away--"afterwards vanishing as it came"; literally, "afterwards (as it appeared), so vanishing" [ALFORD].
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简体中文
15. 字面"代替你们说"等。这是指"你们说"
(雅4:13)。
我们就活着——最好的抄本作"我们将既活着又作"等。夸口的人说话，仿佛生命、行动以及行动的具体种类都在他们权下，其实这三者都完全仰赖主的旨意。
英語原文
15. Literally, "instead of your saying," &c. This refers to "ye that say"
(Jas 4:13).
we shall live--The best manuscripts read, "We shall both live and do," &c. The boasters spoke as if life, action, and the particular kind of action were in their power, whereas all three depend entirely on the will of the Lord.
16
無題
简体中文
16. 如今——就目前而言。
以……夸口——"你们以狂妄的臆测夸口"，即虚空自信的幻想，以为未来对你们是确定的
(雅4:13)。
狂傲——夸口[本革尔（Bengel）]。
英語原文
16. now--as it is.
rejoice in . . . boastings--"ye boast in arrogant presumptions," namely, vain confident fancies that the future is certain to you
(Jas 4:13).
rejoicing--boasting [BENGEL].
17
無題
简体中文
17. 刚才所讨论的具体例子所说明的一般原则在此陈述：有知识而无实践，被算为人的大罪和僭妄之罪。雅各回到他开始的原则。没有什么比浪费的印象更伤害灵魂。感受若不体现于实践中，就会自行耗尽并蒸发。正如我们不愿除非有感动而行动，照样我们若不愿将感动付诸行动，不久就不再有感动。
英語原文
17. The general principle illustrated by the particular example just discussed is here stated: knowledge without practice is imputed to a man as great and presumptuous sin. James reverts to the principle with which he started. Nothing more injures the soul than wasted impressions. Feelings exhaust themselves and evaporate, if not embodied in practice. As we will not act except we feel, so if we will not act out our feelings, we shall soon cease to feel.
雅 4:1-17.
论争斗及其根源；世俗的私欲；没有爱心的论断，以及对未来的自夸。
1. 从哪里——争端的起因常被归于外在环境，但内在的私欲才是真正的根源。
*争战（斗殴）*等——与属天智慧所赐的“和平”相对。“斗殴”是“争战”的积极进行。最具权威的抄本在“斗殴”前有第二个“从哪里”。雅各写信时，耶路撒冷毁灭之前那个时代的特征就是动荡骚乱。他间接暗指这些。人的肢体是争战的第一个战场；由此蔓延到人与人、国与国之间的冲突。
它们不是……来等——向他们的良心呼吁。
百体中的私欲——字面意为“宴乐”，即驱使你们去“贪恋”（参 雅 4:2 之注释）的私欲；由此你们为求己利而损害邻舍，从而引发“斗殴”。
争战——“如扎营在灵魂内的士兵队伍般作战”[阿尔福德（Alford）]；喧嚣地与你们同胞的利益争战，同时贪图抬高自己。然而他们在这样与人争战时，也在那人自己不知不觉间与他自己的灵魂争战，也与圣灵争战；因此这些私欲必须被基督徒“治死”。