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The apostle here reproves ambition, and an arrogant magisterial tongue; and shows the duty and advantage of bridling it because of its power to do mischief. Those who profess religion ought especially to govern their tongues, Jam 3:1-12. True wisdom makes men meek, and avoiders of strife and envy: and hereby it may easily be distinguished from a wisdom that is earthly and hypocritical, Jam 3:13-18.
1-12
Government of the Tongue (61 AD)
简体中文
舌头的治理（公元61年）
¹ 我的弟兄们，不要多人作师傅，因为晓得我们要受更重的判断。 ² 原来我们在许多事上都有过失。若有人在话语上没有过失，他就是完全人，也能勒住自己的全身。 ³ 我们若把嚼环放在马嘴里，叫他顺服我们，就能调动他的全身。 ⁴ 看哪，船只虽然甚大，又被大风催逼，只用小小的舵，就随着掌舵的意思转动。 ⁵ 这样，舌头在百体里也是最小的，却能说大话。看哪，最小的火，能点着最大的树林。 ⁶ 舌头就是火，在我们百体中，舌头是个罪恶的世界。能污秽全身。也能把生命的轮子点起来。并且是从地狱里点着的。 ⁷ 各类的走兽、飞禽、昆虫、水族，本来都可以制伏，也已经被人制伏了。 ⁸ 惟独舌头没有人能制伏。是不止息的恶物，满了害死人的毒气。 ⁹ 我们用舌头颂赞那为主为父的，又用舌头咒诅那照着 神形像被造的人。 ¹⁰ 颂赞和咒诅从一个口里出来。我的弟兄们，不应当这样。 ¹¹ 泉源从一个眼里能发出甜苦两样的水么。 ¹² 我的弟兄们，无花果树能生橄榄么，葡萄树能结无花果么。咸水里也不能发出甜水来。
前一章表明没有行为的信心是何等无益和死的。本章起初所论的话明明暗示，这样的信心却会使人性情和言语上自高自大、好为人师。凡以前一章所斥的方式立信心的人，最容易犯本章所斥的舌头的罪。其实最好的人也需要警戒，不可将舌头作发号施令、挑剔非难、害人之用。所以我们受教：
一、不可用我们的舌头辖制人：「我的弟兄们，不要多人作师傅」等等（雅3:1）。这些话并不禁止我们尽力在当尽的本分上指引和教导人，或以基督徒的方式责备人的过失；但我们不可装作不断坐师傅之位的人说话行事，我们不可彼此定规，把自己的意见当作试金石来衡量一切，因为 神赐人各样的恩赐，并指望各人照他所赐的光照去行。所以「不要多人作师傅」（或译教师，有人如此读）；不要摆出教师、强加于人、审判别人的架子，倒要怀着学习者的谦卑和心灵说话；不要彼此非难，仿佛人人都当被带到你们的标准之下。这事由两个理由加强。1. 那些如此自任审判官和非难者的人，「要受更重的判断。」 我们论断别人，不过使我们自己的判断更严更厉（太7:1-2）。那些好刺探别人过失、又傲然定罪的人，可以预期 神也必同样严格地记下他们所行所说的不是。2. 反对此类作师傅的另一个理由，是我们众人都是罪人：「我们在许多事上都有过失」（雅3:2）。我们若多想自己的错误和过犯，就不致那么易于论断别人。我们严厉对付自己所看为别人冒犯之处时，并未想到自己里面有多少同样冒犯人之处。自以为义的人通常是自欺的人。我们在 神面前都犯了罪；那些在别人的软弱和缺点上夸口的人，少想到自己自己在多少事上犯了过失。不但如此，他们好为人师的态度和好非难的舌头，可能比他们所责备的任何过失更坏。让我们学习严以律己，宽以待人。
二、我们受教当管束舌头，借此证明自己是完全正直的人，是能完全管束自己的人：「若有人在话语上没有过失，他就是完全人，也能勒住自己的全身。」 此处暗示，凡良心受舌头之罪所感、又谨慎避免的人，便是正直的人，有真恩典的确据。但另一方面，「若有人自以为虔诚，却不勒住他的舌头」（如第一章所言），无论他怎样信仰告白，「这人的虔诚是虚的。」 再者，在话语上不犯罪的人，不仅证明自己是真诚的基督徒，更是大为长进、大为改善的基督徒。因使他管束舌头的智慧和恩典，必使他也能管束一切行为。我们以两个比较说明：1. 借着放在马嘴里的嚼环管理并引导它的一切动作：「我们若把嚼环放在马嘴里，叫他顺服我们，就能调动他的全身」（雅3:3）。我们里面有许多粗野凶猛和任性的事；这在舌头上大为显露；所以舌头必须勒住；照诗39:1所言：「我要用嚼环勒住我的口」（或作：我要勒住我的口）「在恶人面前的时候。」 舌头越活泼敏捷，我们越当如此谨慎管束它。否则，正如一匹不受约束、无法驾驭的马会连骑手一起带走或摔下，不受约束的舌头对不能管辖它的人也要如此。但若在 神恩典的影响之下，以决心和警醒勒住舌头，那么全身的动作行为便易于受引导和管束了。2. 借着掌舵的正当管理来驾驭船只：「看哪，船只虽然甚大，又被大风催逼，只用小小的舵，就随着掌舵的意思转动。这样，舌头……是个小小的肢体，却能说大话」（雅3:4-5）。正如舵是船的一小部分，舌头也是身体的一小部分；但正当掌舵便可使船随掌舵者的意思驶转，正当管理舌头也就大体上管束了整个人。这两个比较极美，表明体积小的东西也可有极大的用处。由此我们当学，更当以正当管理舌头为我们的研究，因为舌头虽是小的肢体，却能作大量善事或大量恶事。所以，
三、我们受教当视不受约束的舌头为最大的恶事之一，是最为害人的。它被比作在大量可燃物中点起的一点小火，不久便烈焰腾起，烧尽一切：「看哪，最小的火，能点着最大的树林。舌头就是火，是个罪恶的世界」等等（雅3:5-6）。舌头里罪极其丰盛，可称为「罪恶的世界。」 它造成多少玷污！点燃多少可怕火焰！「舌头在我们百体中……能污秽全身。」 当知：舌头的罪中有大污秽。败坏的情欲被这不羁的肢体点燃、发泄、培植；全身常被舌头引入罪和刑罚。所以所罗门说：「不可任你的口使肉体犯罪」（传5:6）。人有时被舌头所引入的网罗，对自身难忍，又毁坏别人。「能把生命的轮子点起来。」 人类和社会的事务常因人的舌头陷入混乱，一切都在烈焰之中。有人译作：「我们各代都被舌头点着。」 世上没有任何时代，也没有任何生活境况——或私或公——不提供这方面的例子。「并且是从地狱里点着的。」 当知：地狱在点着舌头的火上所作的，远超人们通常所知。人的舌头被点着，是因一些鬼魔的计谋。魔鬼被明明称为说谎的、杀人的、控告弟兄的；每逢人的舌头被用以作这些事中的任何一件，便是从地狱里点着的。圣灵确实曾一次如火焰的舌头降临（徒2:1-4）；当舌头如此被天上的火所引导和感动，那里便点燃善念、圣情和热切的虔诚。但舌头既从地狱里点着——在一切不当的热度中都是如此——它便是为害的，产生暴怒和仇恨，以及那些为魔鬼效劳的事。所以正如你们惧怕火灾和烈焰，你们也当惧怕争竞、辱骂、毁谤、谎言，并一切要在你们自己或别人的灵里点燃怒火的事。但，
四、我们其次受教，管束舌头是何等艰难的事：「各类的走兽、飞禽、昆虫、水族，本来都可以制伏，也已经被人制伏了。惟独舌头没有人能制伏」（雅3:7-8）。使徒的话仿佛是说：「狮子和最凶猛的野兽，以及马和骆驼，并力量最大的受造之物，都已被世人制伏和管治；飞禽虽野怯，又有翅膀不住地飞出我们的范围，也被制伏；各样昆虫虽满有毒液和诡诈，也被驯熟无害；海中的活物也被人捕获，加以役使。这些受造之物不仅借神迹被降服制伏（如狮子向但以理蹲伏而不吞吃，乌鸦喂养以利亚，大鱼背负约拿渡过深海到旱地），此处所说的乃是平常所作的事；不仅已被制伏，而且被人制伏。然而舌头比这些更坏，不能用制伏这些事物的力量和技巧来制伏。没有超然的恩典和帮助，没有人能制伏舌头。」使徒并非要表明这是不可能的事，而是要表明这是极其困难的事，因此需要极大的警醒、劳苦和祷告，才能保守它在正当秩序之中。有时这一切还嫌不足；因为它是不止息的恶物，满了害死人的毒气。 畜类可被圈在一定的界限内，可借一定的规则管理，连蛇也可被驯养得不害人，尽管满有毒液；舌头却会冲破一切界限和规则，在某一场合或另一场合喷出毒气，尽管极其小心。所以它不但需要像一只不羁的野兽或一只有害有毒的活物那样被看守、保守、管辖，更要更多的谨慎和劳苦，才能防止舌头的害人发作和后果。然而，
五、我们受教当思想自己在宗教和事奉 神的事上如何使用舌头，借这样的思想保守自己不在别的场合咒诅、非难，并作一切恶事：「我们用舌头颂赞那为主为父的，又用舌头咒诅那照着 神形像被造的人。颂赞和咒诅从一个口里出来。我的弟兄们，不应当这样」（雅3:9-10）。那些在祷告和赞美中使用舌头的人，竟有时用以咒诅、毁谤等，何等荒谬！我们若以 神为父而颂赞他，这当教导我们对一切佩戴他形像的人说好话、待以仁慈。那以恭敬称呼神性的舌头，不能不带着最大的矛盾转向同受造者，发出辱骂争吵之言。论到赞美 神的撒拉弗，经上说他们*「不敢毁谤。」* 至于人，竟毁谤那些不仅有 神形像在天然机能上、更借福音的恩典被更新而照着 神形像造的人：这是对他们自称尊荣那伟大的本源一事最可耻的矛盾。「不应当这样」；若这些思想常在身边，他们断不致如此。虔诚若无爱心，便在其一切表现上蒙羞。那舌头一时假装敬拜 神的完全，将一切归于他，另一时却要定罪甚至连好人也不放过——若他们不正好用上它所用的话和表达——这舌头便是自我反驳。再者，为固定这思想，使徒指出：同一原因所产生的相反效果是怪异的，在自然界不会发现，因此也不能与恩典相符：「泉源从一个眼里能发出甜苦两样的水么？无花果树能生橄榄么？葡萄树能结无花果么？咸水里也不能发出甜水来。」（雅3:11-12）。真宗教不容许矛盾；真正虔诚的人在自己的言语或行为上也不容许矛盾。多少人会因被劝勉常常与自身相符，而得以避免并挽回多少罪呢！
영문 원문
Government of the Tongue (61 AD)
¹ My brethren, be not many masters, knowing that we shall receive the greater condemnation.
² For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.
³ Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.
⁴ Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.
⁵ Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
⁶ And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.
⁷ For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:
⁸ But the tongue can no man tame; it is an unruly evil, full of deadly poison.
⁹ Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
¹⁰ Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
¹¹ Doth a fountain send forth at the same place sweet water and bitter?
¹² Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.
The foregoing chapter shows how unprofitable and dead faith is without works. It is plainly intimated by what this chapter first goes upon that such a faith is, however, apt to make men conceited and magisterial in their tempers and their talk. Those who set up faith in the manner the former chapter condemns are most apt to run into those sins of the tongue which this chapter condemns. And indeed the best need to be cautioned against a dictating, censorious, mischievous use of their tongues. We are therefore taught,
I. Not to use our tongues so as to lord it over others: My brethren, be not many masters, etc., Jam 3:1. These words do not forbid doing what we can to direct and instruct others in the way of their duty or to reprove them in a Christian way for what is amiss; but we must not affect to speak and act as those who are continually assuming the chair, we must not prescribe to one another, so as to make our own sentiments a standard by which to try all others, because God gives various gifts to men, and expects from each according to that measure of light which he gives. "Therefore by not many masters" (or teachers, as some read it); "do not give yourselves the air of teachers, imposers, and judges, but rather speak with the humility and spirit of learners; do not censure one another, as if all must be brought to your standard." This is enforced by two reasons. 1. Those who thus set up for judges and censurers shall receive the greater condemnation. Our judging others will but make our own judgment the more strict and severe, Mt 7:1,2. Those who are curious to spy out the faults of others, and arrogant in passing censures upon them, may expect that God will be as extreme in marking what they say and do amiss. 2. Another reason given against such acting the master is because we are all sinners: In many things we offend all, Jam 3:2. Were we to think more of our own mistakes and offenses, we should be less apt to judge other people. While we are severe against what we count offensive in others, we do not consider how much there is in us which is justly offensive to them. Self-justifiers are commonly self-deceivers. We are all guilty before God; and those who vaunt it over the frailties and infirmities of others little think how many things they offend in themselves. Nay, perhaps their magisterial deportment, and censorious tongues, may prove worse than any faults they condemn in others. Let us learn to be severe in judging ourselves, but charitable in our judgments of other people.
II. We are taught to govern our tongue so as to prove ourselves perfect and upright men, and such as have an entire government over ourselves: If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. It is here implied that he whose conscience is affected by tongue-sins, and who takes care to avoid them, is an upright man, and has an undoubted sign of true grace. But, on the other hand, if a man seemeth to be religious (as was declared in the first chapter) and bridleth not his tongue, whatever profession he makes, that man's religion is vain. Further, he that offends not in word will not only prove himself a sincere Christian, but a very much advanced and improved Christian. For the wisdom and grace which enable him to rule his tongue will enable him also to rule all his actions. This we have illustrated by two comparisons:—1. The governing and guiding of all the motions of a horse, by the bit which is put into his mouth: Behold, we put bits into the horses' mouths, that they may obey us, and we turn about their whole body, Jam 3:3. There is a great deal of brutish fierceness and wantonness in us. This shows itself very much by the tongue: so that this must be bridled; according to Ps 39:1, I will keep my mouth with a bridle (or, I will bridle my mouth) while the wicked is before me. The more quick and lively the tongue is, the more should we thus take care to govern it. Otherwise, as an unruly and ungovernable horse runs away with his rider, or throws him, so an unruly tongue will serve those in like manner who have no command over it. Whereas, let resolution and watchfulness, under the influence of the grace of God, bridle the tongue, and then all the motions and actions of the whole body will be easily guided and overruled. 2. The governing of a ship by the right management of the helm: Behold also the ships, which though they are so great, and are driven of fierce winds, yet are they turned about with a very small helm whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things, Jam 3:4,5. As the helm is a very small part of the ship, so is the tongue a very small part of the body: but the right governing of the helm or rudder will steer and turn the ship as the governor pleases; and a right management of the tongue is, in a great measure, the government of the whole man. There is a wonderful beauty in these comparisons, to show how things of small bulk may yet be of vast use. And hence we should learn to make the due management of our tongues more our study, because, though they are little members, they are capable of doing a great deal of good or a great deal of hurt. Therefore,
III. We are taught to dread an unruly tongue as one of the greatest and most pernicious evils. It is compared to a little fire placed among a great deal of combustible matter, which soon raises a flame and consumes all before it: Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity, etc., Jam 3:5,6. There is such an abundance of sin in the tongue that it may be called a world of iniquity. How many defilements does it occasion! How many and dreadful flames does it kindle! So is the tongue among the members that it defileth the whole body. Observe hence, There is a great pollution and defilement in sins of the tongue. Defiling passions are kindled, vented, and cherished by this unruly member. And the whole body is often drawn into sin and guilt by the tongue. Therefore Solomon says, Suffer not thy mouth to cause thy flesh to sin, Ec 5:6. The snares into which men are sometimes led by the tongue are insufferable to themselves and destructive of others. It setteth on fire the course of nature. The affairs of mankind and of societies are often thrown into confusion, and all is on a flame, by the tongues of men. Some read it, all our generations are set on fire by the tongue. There is no age of the world, nor any condition of life, private or public, but will afford examples of this. And it is set on fire of hell. Observe hence, Hell has more to do in promoting of fire of the tongue than men are generally aware of. It is from some diabolical designs, that men's tongues are inflamed. The devil is expressly called a liar, a murderer, an accuser of the brethren; and, whenever men's tongues are employed in any of these ways, they are set on fire of hell. The Holy Ghost indeed once descended in cloven tongues as of fire, Ac 2:1-4. And, where the tongue is thus guided and wrought upon by a fire from heaven, there it kindleth good thoughts, holy affections, and ardent devotions. But when it is set on fire of hell, as in all undue heats it is, there it is mischievous, producing rage and hatred, and those things which serve the purposes of the devil. As therefore you would dread fires and flames, you should dread contentions, revilings, slanders, lies, and every thing that would kindle the fire of wrath in your own spirit or in the spirits of others. But,
IV. We are next taught how very difficult a thing it is to govern the tongue: For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed, of mankind. But the tongue can no man tame, Jam 3:7,8. As if the apostle had said, "Lions, and the most savage beasts, as well as horses and camels, and creatures of the greatest strength, have been tamed and governed by men: so have birds, notwithstanding their wildness and timorousness, and their wings to bear them up continually out of our reach: even serpents, notwithstanding all their venom and all their cunning, have been made familiar and harmless: and things in the sea have been taken by men, and made serviceable to them. And these creatures have not been subdued nor tamed by miracle only (as the lions crouched to Daniel, instead of devouring him, and ravens fed Elijah, and a whale carried Jonah through the depths of the sea to dry land), but what is here spoken of is something commonly done; not only hath been tamed, but is tamed of mankind. Yet the tongue is worse than these, and cannot be tamed by the power and art which serves to tame these things. No man can tame the tongue without supernatural grace and assistance." The apostle does not intend to represent it as a thing impossible, but as a thing extremely difficult, which therefore will require great watchfulness, and pains, and prayer, to keep it in due order. And sometimes all is too little; for it is an unruly evil, full of deadly poison. Brute creatures may be kept within certain bounds, they may be managed by certain rules, and even serpents may be so used as to do not hurt with all their poison; but the tongue is apt to break through all bounds and rules, and to spit out its poison on one occasion or other, notwithstanding the utmost care. So that not only does it need to be watched, and guarded, and governed, as much as an unruly beast, or a hurtful and poisonous creature, but much more care and pains will be needful to prevent the mischievous outbreakings and effects of the tongue. However,
V. We are taught to think of the use we make of our tongues in religion and in the service of God, and by such a consideration to keep it from cursing, censuring, and every thing that is evil on other occasions: Therewith bless we God, even the Father; and therewith curse we men, who are made after the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not so to be, Jam 3:9,10. How absurd is it that those who use their tongues in prayer and praise should ever use them in cursing, slandering, and the like! If we bless God as our Father, it should teach us to speak well of, and kindly to, all who bear his image. That tongue which addresses with reverence the divine Being cannot, without the greatest inconsistency, turn upon fellow-creatures with reviling brawling language. It is said of the seraphim that praise God, they dare not bring a railing accusation. And for men to reproach those who have not only the image of God in their natural faculties, but are renewed after the image of God by the grace of the gospel: this is a most shameful contradiction to all their pretensions of honouring the great Original. These things ought not so to be; and, if such considerations were always at hand, surely they would not be. Piety is disgraced in all the shows of it, if there be not charity. That tongue confutes itself which one while pretends to adore the perfections of God, and to refer all things to him, and another while will condemn even good men if they do not just come up to the same words or expressions used by it. Further, to fix this thought, the apostle shows that contrary effects from the same causes are monstrous, and not be found in nature, and therefore cannot be consistent with grace: Doth a fountain send forth at the same place sweet water and bitter? Can the fig-tree bear olive-berries, or a vine, figs? Or doth the same spring yield both salt water and fresh? Jam 3:11,12. True religion will not admit of contradictions; and a truly religious man can never allow of them either in his words or his actions. How many sins would this prevent, and recover men from, to put them upon being always consistent with themselves!
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Properties of Wisdom (61 AD)
简体中文
智慧的属性（公元61年）
¹³ 你们中间谁是有智能有见识的呢。他就当在智能的温柔上，显出他的善行来。 ¹⁴ 你们心里若怀着苦毒的嫉妒和分争。就不可自夸，也不可说谎话抵挡真道。 ¹⁵ 这样的智能，不是从上头来的，乃是属地的，属情欲的，属鬼魔的。 ¹⁶ 在何处有嫉妒分争，就在何处有扰乱，和各样的坏事。 ¹⁷ 惟独从上头来的智能，先是清洁。后是和平，温良柔顺，满有怜悯，多结善果，没有偏见，没有假冒。 ¹⁸ 并且使人和平的，是用和平所栽种的义果。
正如上文所斥的罪，是源于好被人以为自己比他人更有智慧、所受的教训比人更多的虚荣心；照样使徒在此几节经文里指出：人自以为有智慧与真正有智慧，二者之间的区别；以及那从下面来的智慧（从地或地狱来）与那从上面来的智慧之间的区别。
一、我们对真智慧有所说明，并其特征与果子：「你们中间谁是有智慧有见识的呢？他就当在智慧的温柔上，显出他的善行来」（雅3:13）。真正有智慧的人是很有见识的人：他不会在积蓄好丰厚的知识之前就自称有智慧的名声；也不会只凭知道一些事就自尊，若他没有智慧去正当应用那知识。这两件事必须合在一起，才构成真智慧的完全——谁是有智慧的、又有见识的呢？既有这福分的光景，便必有以下的情形：1. 好品行。我们若比别人更有智慧，这当由我们品行之美善来显明，而非由粗暴或虚浮来显明。那能教导人、医治人、行善的话，是智慧的凭据；不是那些听来堂皇却行恶，在我们自己或别人身上招致邪恶的话。2. 真智慧可借其行为认出。这里的品行不单指言语，乃指人一切的行为；所以说：「他就当在……善行上，显出他的善行来。」 真智慧不在于好的观念或推测，而在于美好有用的行为。不是想得好、说得好的，按圣经的意思便可算为有智慧，除非他活得好、行得好。3. 真智慧可借心灵性情的温柔认出：「他就当在智慧的温柔上……显出来。」 谨慎地勒住自己的怒气，又耐心地忍受别人的怒气，这是智慧的一大表现。智慧既在温柔中显明，温柔也必大大帮助智慧；因为阻碍我们正当领悟、稳固判断和公正思考——这些行智慧之事所必需的——莫过于情欲了。我们温和平静之时，最善于听理，也最善于说理。智慧产生温柔，温柔又增添智慧。
二、那与上述相反之人的自夸被除去了，他们的智慧在其一切夸耀与产物中也被揭露：「你们心里若怀着苦毒的嫉妒和分争，就不可自夸」等等（雅3:14-16）。无论你们怎样自称，无论你们自以为多么有智慧，若你们践踏爱心和平安，放任苦毒的嫉妒和分争，你们就有充分理由停止自夸。你们对真理或正统的热心，你们知道得比人多的夸耀，若只用这些叫人可憎、又显出自己对他们的恶意和积怨，便是羞辱你们所承认的基督教信仰，简直与之相悖。「就不可说谎话抵挡真道。」 当知：1. 嫉妒和分争与智慧的温柔相悖。心是二者的座位；但嫉妒与智慧不能同居一心。圣洁的热心与苦毒的嫉妒，截然不同——如撒拉弗的火焰与地狱之火。2. 这里所排列的次序：嫉妒在先，激发分争；分争设法借虚荣和谎言来掩饰自己；然后（雅3:16）随之而来的是扰乱和各样的坏事。那些活在恶毒、嫉妒、争竞之中的人，是活在扰乱之中，随时被激动、被驱使去行各样的恶事。这样的混乱引起许多试探，加强试探，又使人陷在许多罪中。一罪生一罪，其所造成的祸害不可胜数：那里有各样的坏事。产生这样效果的智慧，难道可引以为荣么？这不能不说谎抵挡基督教信仰，不能不假装这智慧真是它所不是的。因为当注意：3. 这样的智慧从何而来：「这不是从上头来的」，乃是从下面升上来的；坦白说，它是*「属地的、属情欲的、属鬼魔的」（雅3:15）。它发自属地的原则，照着属地的动机行事，专心致志于属地的目的。它是属情欲的——放纵肉体，为肉体的私欲和欲望安排满足。或按原文psychike*之意，它是属魂的、属人的——即人天然理智的运行，毫无属天的光照。它是属鬼魔的——这样的智慧正是鬼魔的智慧（要制造不安和祸害），又是受鬼魔启发的——它们的刑罚就是骄傲（提前3:6），又因它们的怒气和控告弟兄而在圣经别处出名。所以凡因这样的智慧而自高的人，必落在魔鬼的刑罚之中。
三、那从上面来之智慧的美好图景，在此更详尽地描绘出来，与那从下面来的智慧相对立：「惟独从上头来的智慧，先是清洁，后是和平」等等（雅3:17-18）。当注意：真智慧是 神的恩赐，它不是借与人交往或世故的知识得来的（如有人所想所说的），乃是从上面来的。它包含以下几样：1. 它是清洁的——没有掺杂会使它卑劣的格言或目的，又免于不义和污秽，不容任何明知故犯的罪，却在心灵和生活上都竭力追求圣洁。2. 从上面来的智慧是和平的。和平随在清洁之后，又依靠清洁。真正有智慧的人尽力保守和平，叫它不被破坏；又尽力制造和平，叫已失去的和平得以恢复。在国度中、在家庭中、在教会中、在一切社团中，并在一切会面和事务上，属天的智慧使人和平。3. 它是温良的——在财物的事上不斤斤计较于绝对的权利；在责备的事上不说也不作苛刻之事；在意见上不暴躁，不将自己的意见催逼过分，也不将反对者的意见过度解读；在言语上不粗鲁、不专横，在性情上不严厉、不残忍。温良正是与这一切相对。4. 属天的智慧易于劝导（原文eupeithes）——对善事易于被劝服，对恶事也易于被劝退。有一种软弱有错的易劝；但顺服 神话语的劝戒，又顺服同伴一切公义合理的劝告或请求，并非可责的易劝；在有充分理由并可达好目的之处让步争执，也不可责。5. 属天的智慧满有怜悯，多结善果——内心倾向一切慈爱善良的事，既救济缺乏的人，又赦免得罪的人，且每逢正当场合便实际行出来。6. 属天的智慧没有偏见（原文adiakritos）——意为没有猜疑，不妄断，不在我们待人上作不当的臆测或偏待。边注译作*「不争闹」——不作党派之徒，不为结党而争辩，也不只因别人与我们不同而责备他们。最有智慧的人最不容易作责备人的。7. 从上面来的智慧没有假冒——它没有伪装和欺骗；它不能附和那世俗看为智慧、却是诡诈狡猾的手段；它是真诚敞开、稳固一致、与自身相符的。但愿你我常被这样的智慧引导！但愿我们能如保罗那样说：「不靠着肉体的智慧，乃靠着 神的恩惠，在世为人。」* 如此，最后，真智慧必继续在和平中栽种义的果子，并如此在世上（若可能的话）制造和平（雅3:18）。在和平中所栽种的，必结出喜乐的收成。任凭别人收争竞的果子，并他们借争竞所能图谋的一切利益；我们只管和平地继续栽种义的种子，我们可以信靠，我们的劳苦不会归于徒然。「因为亮光是为义人而撒的，喜乐是为心里正直的人所撒的；义的工效乃是平安，义的效验乃是永远的长进与安稳。」
영문 원문
Properties of Wisdom (61 AD)
¹³ Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom.
¹⁴ But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
¹⁵ This wisdom descendeth not from above, but is earthly, sensual, devilish.
¹⁶ For where envying and strife is, there is confusion and every evil work.
¹⁷ But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.
¹⁸ And the fruit of righteousness is sown in peace of them that make peace.
As the sins before condemned arise from an affectation of being thought more wise than others, and being endued with more knowledge than they, so the apostle in these verses shows the difference between men's pretending to be wise and their being really so, and between the wisdom which is from beneath (from earth or hell) and that which is from above.
I. We have some account of true wisdom, with the distinguishing marks and fruits of it: Who is a wise man, and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom, Jam 3:13. A truly wise man is a very knowing man: he will not set up for the reputation of being wise without laying in a good stock of knowledge; and he will not value himself merely upon knowing things, if he has not wisdom to make a right application and use of that knowledge. These two things must be put together to make up the account of true wisdom: who is wise, and endued with knowledge? Now where this is the happy case of any there will be these following things:—1. A good conversation. If we are wiser than others, this should be evidenced by the goodness of our conversation, not by the roughness or vanity of it. Words that inform, and heal, and do good, are the marks of wisdom; not those that look great, and do mischief, and are the occasions of evil, either in ourselves or others. 2. True wisdom may be known by its works. The conversation here does not refer only to words, but to the whole of men's practice; therefore it is said, Let him show out of a good conversation his works. True wisdom does not lie in good notions or speculations so much as in good and useful actions. Not he who thinks well, or he who talks well, is in the sense of the scripture allowed to be wise, if he do not live and act well. 3. True wisdom may be known by the meekness of the spirit and temper: Let him show with meekness, etc. It is a great instance of wisdom prudently to bridle our own anger, and patiently to bear the anger of others. And as wisdom will evidence itself in meekness, so meekness will be a great friend to wisdom; for nothing hinders the regular apprehension, the solid judgment, and impartiality of thought, necessary to our acting wisely, so much as passion. When we are mild and calm, we are best able to hear reason, and best able to speak it. Wisdom produces meekness, and meekness increases wisdom.
II. We have the glorying of those taken away who are of a contrary character to that now mentioned, and their wisdom exposed in all its boasts and productions: "If you have bitter envying and strife in your hearts, glory not, etc., Jam 3:14-16. Pretend what you will, and think yourselves ever so wise, yet you have abundance of reason to cease your glorying, if you run down love and peace, and give way to bitter envying and strife. Your zeal for truth or orthodoxy, and your boasts of knowing more than others, if you employ these only to make others hateful, and to show your own spite and heart-burnings against them, are a shame to your profession of Christianity, and a downright contradiction to it. Lie not thus against the truth." Observe, 1. Envying and strife are opposed to the meekness of wisdom. The heart is the seat of both; but envy and wisdom cannot dwell together in the same heart. Holy zeal and bitter envying are as different as the flames of seraphim and the fire of hell. 2. The order of things here laid down. Envying is first and excites strife; strife endeavours to excuse itself by vain-glorying and lying; and then (Jam 3:16) hereupon ensue confusion and every evil work. Those who live in malice, envy, and contention, live in confusion, and are liable to be provoked and hurried to any evil work. Such disorders raise many temptations, strengthen temptations, and involve men in a great deal of guilt. One sin begets another, and it cannot be imagined how much mischief is produced: there is every evil work. And is such wisdom as produces these effects to be gloried in? This cannot be without giving the lie to Christianity, and pretending that this wisdom is what it is not. For observe, 3. Whence such wisdom cometh: It descendeth not from above, but ariseth from beneath; and, to speak plainly, it is earthly, sensual, devilish, Jam 3:15. It springs from earthly principles, acts upon earthly motives, and is intent upon serving earthly purposes. It is sensual indulging the flesh, and making provision to fulfil the lusts and desires of it. Or, according to the original word, psychike, it is animal of human—the mere working of natural reason, without any supernatural light. And it is devilish, such wisdom being the wisdom of devils (to create uneasiness and to do hurt), and being inspired by devils, whose condemnation is pride (1Ti 3:6), and who are noted in other places of scripture for their wrath, and their accusing the brethren. And therefore those who are lifted up with such wisdom as this must fall into the condemnation of the devil.
III. We have the lovely picture of that wisdom which is from above more fully drawn, and set in opposition to this which is from beneath: But the wisdom that is from above is first pure, then peaceable, etc., Jam 3:17,18. Observe here, True wisdom is God's gift. It is not gained by conversing with men, nor by the knowledge of the world (as some think and speak), but it comes from above. It consists of these several things:—1. It is pure, without mixture of maxims or aims that would debase it: and it is free from iniquity and defilements, not allowing of any known sin, but studious of holiness both in heart and life. 2. The wisdom that is from above is peaceable. Peace follows purity, and depends upon it. Those who are truly wise do what they can to preserve peace, that it may not be broken; and to make peace, that where it is lost it may be restored. In kingdoms, in families, in churches, in all societies, and in all interviews and transactions, heavenly wisdom makes men peaceable. 3. It is gentle, not standing upon extreme right in matters of property; not saying nor doing any thing rigorous in points of censure; not being furious about opinions, urging our own beyond their weight nor theirs who oppose us beyond their intention; not being rude and overbearing in conversation, nor harsh and cruel in temper. Gentleness may thus be opposed to all these. 4. Heavenly wisdom is easy to be entreated, eupeithes; it is very persuadable, either to what is good or from what is evil. There is an easiness that is weak and faulty; but it is not a blamable easiness to yield ourselves to the persuasions of God's word, and to all just and reasonable counsels or requests of our fellow-creatures; no, nor to give up a dispute, where there appears a good reason for it and where a good end may be answered by it. 5. Heavenly wisdom is full of mercy and good fruits, inwardly disposed to every thing that is kind and good, both to relieve those who want and to forgive those who offend, and actually to do this whenever proper occasions offer. 6. Heavenly wisdom is without partiality. The original word, adiakritos, signifies to be without suspicion, or free from judging, making no undue surmises nor differences in our conduct towards one person more than another. The margin reads it, without wrangling, not acting the part of sectaries, and disputing merely for the sake of a party; nor censuring others purely on account of their differing from us. The wisest men are least apt to be censurers. 7. That wisdom which is from above is without hypocrisy. It has no disguises nor deceits. It cannot fall in with those managements which the world counts wise, which are crafty and guileful; but it is sincere and open, steady and uniform, and consistent with itself. O that you and I may always be guided by such wisdom as this! that with Paul we may be able to say, Not with fleshly wisdom, but in simplicity and godly sincerity, by the grace of God, we have our conversation. And then, lastly, true wisdom will go on to sow the fruits of righteousness in peace, and thus, if it may be, to make peace in the world, Jam 3:18. And that which is sown in peace will produce a harvest of joys. Let others reap the fruits of contentions, and all the advantages they can propose to themselves by them; but let us go on peaceably to sow the seeds of righteousness, and we may depend upon it our labour will not be lost. For light is sown for the righteous, and gladness for the upright in heart; and the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.
使徒在此责备野心，以及那傲慢好为人师的舌头；又说明因其能作大恶，所以当约束它——这是本分，也是益处。凡信仰虔诚的人尤其当管束自己的舌头（雅3:1-12）。真智慧使人温柔，远离争竞与嫉妒；真智慧与那属地、假冒为善的智慧，由此便易于分辨（雅3:13-18）。