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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)
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舌頭的治理（公元61年）
¹ 我的弟兄們，不要多人作師傅，因為曉得我們要受更重的判斷。
² 原來我們在許多事上都有過失；若有人在話語上沒有過失，他就是完全人，也能勒住自己的全身。
³ 我們若把嚼環放在馬嘴裏，叫牠們順服我們，就能調動牠們的全身。
⁴ 看哪，船隻雖然甚大，又被猛風催逼，只用小小的舵，就隨着掌舵的意思轉動。
⁵ 這樣，舌頭在百體裏也是最小的，卻能說大話。看哪，最小的火能點着最大的樹林。
⁶ 舌頭就是火，在我們百體中，舌頭是個罪惡的世界，能污穢全身，也能把生命的輪子點起來，並且是從地獄裏點着的。
⁷ 各類的走獸、飛禽、昆蟲、水族，本來都可以制伏，也已經被人制伏了；
⁸ 惟獨舌頭沒有人能制伏，是不止息的惡物，滿了害死人的毒氣。
⁹ 我們用舌頭頌讚那為主、為父的，又用舌頭咒詛那照着神形像被造的人。
¹⁰ 頌讚和咒詛從一個口裏出來。我的弟兄們，這是不應當的！
¹¹ 泉源從一個眼裏能發出甜苦兩樣的水嗎？
¹² 我的弟兄們，無花果樹能生橄欖嗎？葡萄樹能結無花果嗎？鹹水裏也不能發出甜水來。
前一章表明了沒有行為的信心如何無益而死的。本章首先所論的，清楚暗示這樣的信心卻容易使人在脾氣和言語上自高自大、好為人師。那些以前一章所責備的方式設立信心的人，最容易陷入本章所責備的那些舌頭之罪。誠然，最好的人也需要受警戒，防備以發號施令、吹毛求疵、有害的方式使用舌頭。因此我們受教：
I. 不要以轄制別人的方式使用舌頭：「我的弟兄們，不要多人作師傅」（雅3:1）。這話不禁止我們盡所能指示和教導別人盡本分之路，或以基督徒的方式責備人的過失；但我們不可裝作那些不斷登上教師座位的人，我們不可彼此發號施令，以至以自己的意見作為衡量別人的標準，因為神賜人各樣的恩賜，並期望各人按着祂所賜的光照而行。「所以不要多人作師傅」（或作「教師」）；不要擺出教師、強加於人和審判官的架勢，而要以學習者的謙卑和心靈說話；不要彼此論斷，似乎一切都要被帶到你們的標準前。」這由兩個理由支持。1. 那些如此充當審判官和論斷者的人「要受更重的判斷」。我們論斷別人不過使我們自己的審判更嚴格更嚴厲（太7:1,2）。那些窺探別人過失、又傲慢地對他們下判語的人，可以期望神也必同樣極嚴地留意他們自己言行中的不當。2. 另一個反對如此作師傅的理由是我們都是罪人：「原來我們在許多事上都有過失」（雅3:2）。我們若多想到自己的錯誤和過犯，就不會那樣容易論斷別人。我們嚴厲對待所看為別人中冒犯之事時，並不想到自己裏面有多少正當地冒犯他們的東西。自以為義的人通常是自欺的人。我們在神面前都有罪；那些在別人的軟弱和弱點上誇耀的人，很少想到自己得罪了多少事。是的，他們專橫的作風和吹毛求疵的舌頭，或許比他們在別人身上所責備的任何過失更糟。讓我們學會嚴厲地審判自己，卻以愛心論斷別人。
II. 我們受教治理我們的舌頭，以證明自己是完全正直的人，是能完全自治的人：「若有人在話語上沒有過失，他就是完全人，也能勒住自己的全身。」此處暗示，那良心受舌頭之罪影響並小心避免它們的人，是正直的人，有真正恩典無可置疑的記號。但另一方面，「若有人自以為虔誠」（如第一章所宣告的）「卻不勒住他的舌頭」，無論他怎樣宣認，「那人的虔誠是虛的」。進一步說，那在話語上不犯過失的人不僅要證明自己是真誠的基督徒，更是在恩典上大有長進的基督徒。因為使他管住舌頭的智慧和恩典，也必使他能管住他一切的行為。這由兩個比方加以說明：1. 藉着放在馬嘴裏的嚼環管理和引導馬的一切動作：「看哪，我們把嚼環放在馬嘴裏，叫牠們順服我們，並調動牠們的全身」（雅3:3）。我們裏面有許多野獸般的兇猛和放縱。這在舌頭上表露無遺：因此舌頭必須被約束；照詩39:1所說，「我要謹慎我的言行，免得我舌頭犯罪；惡人在我面前的時候，我要用嚼環勒住我的口。」舌頭越靈敏活潑，我們就越當小心治理它。否則，如同一匹不受管束的馬帶着騎手逃跑或將他摔下，不受約束的舌頭也必如此對待那些對它沒有管轄權的人。然而讓決心和警醒在神恩典的影響下勒住舌頭，那麼全身的動作和行為就會容易受引導和統管。2. 藉着適當操縱舵來治理船隻：「看哪，船隻雖然甚大，又被猛風催逼，只用小小的舵，就隨着掌舵的意思轉動。這樣，舌頭在百體裏也是最小的，卻能說大話」（雅3:4,5）。如同舵是船上一個很小的部分，舌頭也是身體上一個很小的部分；但正確地操縱舵或方向舵就能照掌舵的意願引導和轉動船隻；而正確地管理舌頭在很大程度上就是治理全人。這些比方有奇妙的美感，表明體積小的東西卻能有極大的用處。因此我們當學會更加留心對舌頭的正當管理，因為它雖是小肢體，卻能做極大的善或極大的惡。因此，
III. 我們受教畏懼不受約束的舌頭，視之為最大最有害的邪惡之一。它被比作放在大量易燃物中的一點火苗，很快便燃起烈焰，燒盡前面的一切：「看哪，最小的火能點着最大的樹林！舌頭就是火，是個罪惡的世界」（雅3:5,6）。舌頭裏的罪如此豐富，以至可稱為「罪惡的世界」。它造成多少污穢！它點燃多少可怕的大火！「舌頭在我們百體中……能污穢全身」。由此請注意：舌頭之罪中有極大的污染和污穢。污穢的激情被這不受約束的肢體點燃、發洩和助長。而全身常被舌頭拖入罪和罪咎中。因此所羅門說：「不可任你的口使肉體犯罪」（傳5:6）。人有時被舌頭引入的網羅，對自己是不可忍受的，對別人是毁滅性的。「也能把生命的輪子點起來」。人類和社會的事務常被人的舌頭攪亂，一切都在燃燒中。有人讀作「我們一切世代都被舌頭點着了」。沒有任何時代的世界，也沒有任何私人或公開的生活狀態，不會為此提供實例。「並且是從地獄裏點着的」。由此請注意：地獄在促進舌頭之火上所做的事，比人通常意識到的更多。人的舌頭被點燃是出於一些魔鬼的詭計。魔鬼被明確稱為說謊者、殺人者、控告弟兄的；每當人的舌頭被用於這些方式中的任何一種，它們就是從地獄裏點着的。聖靈確曾以「火焰的舌頭」降臨（徒2:1-4）。當舌頭如此被天上來的火引導和感動時，它就點燃美好的思想、聖潔的情感和熱切的敬虔。但當它從地獄裏點着時——在一切不當的狂熱中都是如此——它就是有害的，產生憤怒和仇恨，以及那些服事魔鬼目的的事。因此，正如你畏懼火和火焰，你也當畏懼爭競、辱罵、毁謗、謊言，以及一切會在你自己或別人的靈裏點燃忿怒之火的東西。但，
IV. 我們接着受教治理舌頭是何等困難的事：「各類的走獸、飛禽、昆蟲、水族，本來都可以制伏，也已經被人制伏了。惟獨舌頭沒有人能制伏」（雅3:7,8）。似乎使徒在說：「獅子和最野蠻的走獸，以及馬匹和駱駝等力量最大的受造物，都被人制伏和管理了；飛禽也是如此，儘管它們野性而膽怯，又有翅膀可以使它們不斷飛離我們的範圍；甚至蛇類，儘管有各樣的毒液和各樣的狡猾，也被人馴熟而無害了；水族也被人捕捉，為人所用了。而這些受造物不僅是藉神蹟被制伏或馴熟的（如獅子在但以理面前俯首而非吞食他，烏鴉餵養以利亞，一條大魚將約拿帶過深海到達旱地），這裏所說的是常行的事；不僅已經被人制伏，而且正被人制伏。然而舌頭比這些更糟，不能用制伏這些事物的能力和技巧來制伏。沒有超自然的恩典和幫助，沒有人能制伏舌頭。」使徒不是要表示這是不可能的事，而是要表示這是極困難的事，因此需要極大的警醒、努力和祈禱才能保持它井然有序。有時這一切都太少了；「它是不止息的惡物，滿了害死人的毒氣」。野獸可以被限制在一定範圍內，可以用一定的規則管理，甚至蛇也可以被利用而不會用其毒液傷人；但舌頭容易突破一切範圍和規則，在某個時機吐出它的毒液——儘管有最大的謹慎。因此它不僅需要如不受管束的野獸或有毒有害的受造物那樣被看守、防護和治理，更需要更多的謹慎和努力來防止舌頭有害的爆發和後果。然而，
V. 我們受教思想我們在宗教和事奉神中如何使用舌頭，並藉此思想保守它不在別的場合咒詛、論斷和行各樣惡：「我們用舌頭頌讚那為主、為父的，又用舌頭咒詛那照着神形像被造的人。頌讚和咒詛從一個口裏出來。我的弟兄們，這是不應當的！」（雅3:9,10）。那些在祈禱和讚美中使用舌頭的人，竟在咒詛、毁謗等事上使用它，何等荒謬！我們若以神為我們的父而讚美祂，這當教導我們向一切承受祂形像的人說好話、親切相待。那以敬畏之心稱呼神聖存有的舌頭，若轉過來以辱罵爭鬧的言語對待同胞，便不能不有最大的矛盾。經上論到讚美神的撒拉弗說，他們「不敢用毁謗的話罪責主」。對人來說，要毁謗那些不僅在天然功能上有神的形像、更藉着福音的恩典被更新而恢復神形像的人，這與他們一切尊崇那位偉大源頭的宣告是極其可恥的矛盾。「這是不應當的」；若這樣的思想常在身邊，這些事必不會發生。虔誠在其一切表現中都蒙羞辱——若沒有愛心的話。那舌頭一時假裝敬拜神的完全並將一切歸於祂，另一時卻要定罪好人——若他們不恰好達到它所用的一樣字眼或表達。進一步，為固定這思想，使徒表明從同因產生相反的果效是怪異的，在自然中找不到的，因此不能與恩典一致：「泉源從一個眼裏能發出甜苦兩樣的水嗎？無花果樹能生橄欖嗎？葡萄樹能結無花果嗎？鹹水裏也不能發出甜水來。」（雅3:11,12）。真宗教不容許矛盾；一個真正敬虔的人在他的言語或行為中都不容許矛盾。使人常常保持與自己一致，這要防止多少罪、並使人從中恢復啊！
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!
13-18
Properties of Wisdom (61 AD)
繁體中文
智慧的性質（公元61年）
¹³ 你們中間誰是有智慧、有見識的呢？他就當在智慧的溫柔上顯出他的善行來。
¹⁴ 你們心裏若怀着苦毒的嫉妒和紛爭，就不可自誇，也不可說謊抵擋真理。
¹⁵ 這樣的智慧不是從上頭來的，乃是屬地的、屬情慾的、屬鬼魔的。
¹⁶ 在何處有嫉妒、紛爭，就在何處有擾亂和各樣的壞事。
¹⁷ 惟獨從上頭來的智慧，先是清潔，後是和平，溫良柔順，滿有憐憫，多結善果，沒有偏見，沒有假冒。
¹⁸ 並且使人和平的，是用和平所栽種的義果。
正如先前所責備的罪出自一種想要被人看作比別人更有智慧、被賦予更多知識的矜誇，使徒在這些經文中表明了人假裝有智慧與真正有智慧的區別，以及從下面（從地上或地獄）來的智慧與從上面來的智慧的區別。
I. 我們有真智慧的一些描述，以及它的特徵記號和果子：「你們中間誰是有智慧、有見識的呢？他就當在智慧的溫柔上顯出他的善行來」（雅3:13）。真正有智慧的人是非常有知識的人：他不會不先存積好知識的庫存就自居有智慧的名聲；他也不會僅因知道事物就自誇，若他沒有智慧正確應用和使用那知識。這兩件事必須放在一起才能構成真智慧的描述：誰是有智慧、有見識的呢？如今哪裏有人如此有福，那裏必有以下這些事：1. 好的為人。我們若比別人有智慧，這當由我們為人的良善而非粗魯或虛浮來證明。那些傳達信息、醫治、行善的話是智慧的記號，而非那些看起來偉大、造成禍害、在我們自己或別人中成為邪惡之因的話。2. 真智慧可以由它的行為來認識。此處的「為人」不僅指言語，更指人的全部實踐；因此說「他就當在……善行上顯出」。真智慧不在於好的概念或推測，而在於良善而有用的行動。不是那想得好或說得好的人，在聖經的意義上被認為有智慧——若他活得不好、行得不好。3. 真智慧可以由靈和脾氣的溫柔來認識：「他就當在……溫柔上顯出」。謹慎地勒住自己的怒氣、忍耐地忍受別人的怒氣，是智慧的極大表現。而智慧既在溫柔中彰顯，溫柔也將是智慧的極大朋友；因為沒有甚麼像激情那樣阻礙智慧行事所必需的正確理解、堅實判斷和思想公正。我們溫和平靜時，最能聽見理性也最能說出理性。智慧產生溫柔，溫柔增加智慧。
II. 我們有與剛才所述相反之人的誇口被除去，他們的智慧在其一切誇口和產物中被揭穿：「你們心裏若怀着苦毒的嫉妒和紛爭，就不可自誇」（雅3:14-16）。無論你們怎麼假裝、無論你們怎麼自以為有智慧，你們卻有極多的理由停止誇口——若你們踐踏愛心與和平、放縱苦毒的嫉妒和紛爭。你們對真理或正統的熱心、以及你們比別人知道得更多的誇口——若你們只用以使別人可憎、並顯出自己對他們的惡意和積怨——是你們基督徒宣稱的恥辱，是對它的徹底矛盾。「不可說謊抵擋真理」。請注意：1. 嫉妒和紛爭與智慧的溫柔相對。心是兩者的座位；但嫉妒和智慧不能同住一個心中。聖潔的熱心與苦毒的嫉妒如同撒拉弗的火焰和地獄的火那樣不同。2. 此處所列事物的次序。嫉妒在先並激起紛爭；紛爭努力以虛榮自誇和說謊為自己辯護；然後（雅3:16）隨之而來的是擾亂和各樣的壞事。那些活在惡意、嫉妒和爭競中的人活在擾亂中，容易受激惹被催逼去行任何壞事。這樣的失序引起許多試探，加強試探，並使人陷入極大的罪咎中。一罪生一罪，所產生的禍害不能想像：「那裏有各樣的壞事」。產生這些效果的智慧值得誇口嗎？這不能不以說謊抵擋基督徒信仰、假裝這智慧不是它所是的為代價。因為請注意：3. 這樣的智慧從何而來：「這智慧不是從上頭來的」，而是從下面升起的；坦白說，它是「屬地的、屬情慾的、屬鬼魔的」（雅3:15）。它出於屬地的原則，照屬地的動機行事，致力於服事屬地的目的。它是屬情慾的——放縱肉體，為滿足其私慾和願望而預備。或照原文 psychike，它是屬動物的、屬人的——不過是天然理性的運作，沒有任何超自然的光。而它是屬鬼魔的——這樣的智慧是鬼魔的智慧（造成不安和傷害），並被鬼魔所啟發——鬼魔的定罪是驕傲（提前3:6），並在聖經別處以牠們的忿怒和控告弟兄為記。因此那些以這樣的智慧自高的人必陷入魔鬼的定罪。
III. 我們有從上面來的智慧的佳美圖畫更完全地被描繪，並與這從下面來的相對立：「惟獨從上頭來的智慧，先是清潔，後是和平」（雅3:17,18）。此處請注意：真智慧是神的恩賜。它不是藉着與人交往或藉着世界的知識（如有些人想和說的）得來的，而是從上面來的。它由以下幾樣組成：1. 它是清潔的——沒有會貶低它的格言或目標的攙雜；並無罪咎和污穢——不容許任何已知的罪，而在心中和生活中都勤於聖潔。2. 從上面來的智慧是和平的。和平隨清潔而來並依賴它。那些真正有智慧的人盡所能保持和平——使它不被破壞；並製造和平——使它失去之處可以恢復。在國中、在家中、在教會中、在一切社會中、在一切的會面和交易中，屬天的智慧使人和平。3. 它是溫良的——在財產問題上不堅持極端的權利；在責備的事上不說任何嚴苛的話或做任何嚴苛的事；不對意見發烈怒，不將我們自己的意見催逼過其分量，也不將反對者的意見催逼過其本意；在言語上不粗魯專橫，在脾氣上不嚴厲殘忍。溫良可以與這一切相對。4. 屬天的智慧是「柔順」的，eupeithes；它是非常「易於勸服」的——無論是向善還是離惡。有一種軟弱而有罪的隨和；但向神話語的勸服降服、向同胞一切公正合理的勸告或請求降服，不是可責備的隨和；不，甚至在一個看來有正當理由且藉之可達好目的的爭論中放棄也不是。5. 屬天的智慧滿有憐憫和善果——內心傾向於一切善良慈愛的事，既救濟缺乏的人，又赦免得罪的人，並在適當機會出現時實際如此行。6. 屬天的智慧沒有偏見。原文 adiakritos 意為沒有疑心，或不受論斷轄制，在我們對待人上不作不當的猜測或差別。邊註讀作「不爭論」——不結黨，不僅為黨派而爭論；也不純粹因別人與我們不同而論斷他們。最有智慧的人最少傾向於論斷。7. 從上面來的智慧沒有假冒。它沒有偽裝或欺騙。它不能附和那些世界算為有智慧的——狡猾詭詐的——手段；而是真誠而公開，堅定而一致，與自己相符。但願你和我總是被這樣的智慧引導！使我們能如保羅那樣說：「我們不是以屬肉體的智慧，而是在簡單和敬虔的真誠中，藉着神的恩典，為人。」最後，真智慧將繼續在和平中撒義的果子，如此若可以就在世上製造和平（雅3:18）。而在和平中撒下的必產生喜樂的豐收。讓別人收爭競的果子以及他們藉之所期望的一切好處；但讓我們繼續和平地撒義的種子，我們可以倚靠我們的勞苦不會徒然。「因為亮光為義人撒下，喜樂為心裏正直的人撒下；義的果子是平安，義的果效是平靜和安穩，直到永遠。」
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.
使徒在此責備野心和傲慢專橫的舌頭，並說明約束舌頭的本分和益處——因它有大能作惡。那些宣認宗教的人尤其當管住自己的舌頭（雅3:1-12）。真正的智慧使人溫柔，成為爭競和嫉妒的避離者：藉此可以輕易將它與屬地而虛偽的智慧分別出來（雅3:13-18）。