서론
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简体中文
영문 원문
In this chapter we are directed to consider, I. Some causes of contention, besides those mentioned in the foregoing chapter, and to watch against them, Jam 4:1-5. II. We are taught to abandon the friendship of this world, so as to submit and subject ourselves entirely to God, Jam 4:4-10. III. All detraction and rash judgment of others are to be carefully avoided, Jam 4:11,12. IV. We must preserve a constant regard, and pay the utmost deference to the disposals of divine Providence, Jam 4:13-17.
1-10
Origin of War and Contention; Against Pride; Submission to God (61 AD)
简体中文
争战斗的起源；谨防骄傲；顺服 神（公元61年）
¹ 你们中间的争战斗殴，是从哪里来的呢。不是从你们百体中战斗之私欲来的么。 ² 你们贪恋，还是得不着。你们杀害嫉妒。又斗殴争战，也不能得。你们得不着，是因为你们不求。 ³ 你们求也得不着，是因为你们妄求，要浪费在你们的宴乐中。 ⁴ 你们这些淫乱的人哪，岂不知与世俗为友，就是与 神为敌么。所以凡想要与世俗为友的，就是与 神为敌了。 ⁵ 你们想经上所说是徒然的么。 神所赐住在我们里面的灵，是恋爱至于嫉妒么。 ⁶ 但他赐更多的恩典。所以经上说，『 神阻挡骄傲的人，赐恩给谦卑的人。』 ⁷ 故此你们要顺服 神。务要抵挡魔鬼，魔鬼就必离开你们逃跑了。 ⁸ 你们亲近 神， 神就必亲近你们。有罪的人哪，要洁净你们的手。心怀二意的人哪，要清洁你们的心。 ⁹ 你们要愁苦，悲哀，哭泣。将喜笑变作悲哀，欢乐变作愁闷。 ¹⁰ 务要在主面前自卑，主就必叫你们升高。
前一章论到彼此嫉妒，视之为争竞和纷争的大源泉；本章论到对属世之物的贪欲，以及对属世宴乐和友谊评价过高，视之为使他们的分裂达到可耻高度的原因。
一、使徒在此因犹太基督徒的争战和他们作为其原因的私欲责备他们：「你们中间的争战斗殴是从哪里来的呢？不是从你们百体中战斗之私欲来的么？」（雅4:1）。犹太人是个极其好乱的民族，所以常与罗马人交战；他们又是个极其好争吵、好分裂的民族，常常自己人打自己人；本卷书信所针对的许多有错谬恶行的基督徒，似乎也卷入了这些普通的争端。于是我们的使徒告诉他们：他们争战斗殴的源头，并不是如他们所假装的——为着本国和 神尊荣的真热心——而是他们盛行的私欲造成了一切。当知：常在为 神和宗教热心的堂皇借口掩护之下掩盖着的，乃是人的骄傲、恶毒、贪婪、野心和复仇。犹太人在被全然毁灭之前，与罗马权势有过许多挣扎。他们常常不必要地把自己卷入纷争，然后因对敌不同作战方法的不同而在党内分派分党；所以虽然他们的事业可算为善，但他们参与其中并加以处理，却出于坏原则。他们属世属肉体的私欲兴起并主导他们的争战斗殴；但此处所说的话应当足以制伏这些私欲；因为：1. 它们不仅在外面引起战斗，也在里面引起争战。暴烈的情欲和欲望先在他们百体中交战，然后在他们国家中挑起党争。良心与腐败之间有争战，一种腐败与另一种腐败之间也有争战；从他们自己里面的这些纷争，便发生了他们彼此之间的争吵。将此应用于私人之事，我们岂不可说亲戚邻舍间的战斗争吵，是出于那些在百体中交战的私欲么？出于管辖和统治的私欲、宴乐的私欲、或财富的私欲——出于这些私欲中的一种或几种，世上一切纷争和冲突便发生；既然一切争战斗殴都出于我们自己心里的腐败，那么医治纷争的正法，便是把斧头砍在根上，治死那些在百体中交战的私欲。2. 想到这些私欲的失望，便当杀死这些私欲：「你们贪恋，还是得不着；你们杀害嫉妒，又斗殴争战，也不能得」（雅4:2）。你们为自己贪图大事，想要借胜过罗马人或借镇压自己中间这一党那一党来得着。你们以为借推翻一切阻碍你们迫切愿望之事，便可为自己保得大宴乐和大幸福；但是，哎呀！你们在这样的看法之下彼此杀害，正是枉费了你们的劳力和血。无度的欲望或是全然失望，或是不能因得着所愿之物而得着安抚和满足。此处译作不能得的话，意为不能得着所寻求的幸福。当知：属世和属肉体的私欲是不容心思得着知足或满足的病。3. 犯罪的欲望和情欲通常排斥祷告，并排斥我们向 神发出的愿望的运行：「你们斗殴争战，还是得不着，是因为你们不求。」 你们战斗却不得成功，因为你们不求告——你们在自己一切经营上不求问 神，无论他是否允许；你们也不将自己的事交托他，不将你们的祈求告诉他，却随从自己腐败的见解和倾向；所以你们遭遇不断的失望；或作：4. 「你们的私欲败坏了你们的祷告，每逢你们向他献上之时，使祷告在 神眼前成为可憎（雅4:3）：「你们求也得不着，是因为你们妄求，要浪费在你们的宴乐中。」」仿佛是说：「虽然你们有时或许为胜过敌人而祷告，但你们的目的并不是借你们所得的优势来促进真实的虔诚和宗教——无论是在你们自己或在别人身上；骄傲、虚浮、奢华和纵欲，才是你们借成功、甚至借你们祷告所要服事的事。你们要活在权势和丰盛之中，活在纵欲和属肉体的兴旺之中；如此你们借这样卑鄙下贱的目的羞辱了虔诚，并羞辱了 神；所以你们的祷告被拒绝。」让我们从此学得，在我们一切属世事务的处理上，并在我们为其中成功向 神的祷告上，要见得我们的目的是正当的。当人随从属世的业务（假设他们是商人或农夫），向 神求兴盛，却得不着所求的，那是因他们怀着错误的目的和动机而求。他们求 神在他们职业或经营上赐成功；不是为荣耀天父、并用自己所有的行善，而是为浪费在他们的宴乐中——为使他们能吃更好的肉、喝更好的酒、穿更好的衣，以满足他们的骄傲、虚荣和纵欲。但我们若如此寻求这世界的事， 神拒绝它们是公义的；反之，我们若为借之物事奉 神而寻求什么，我们可以期望他或赐给我们所寻求的，或赐给我们能无之而满足的心，并赐我们借别的方式事奉荣耀他的机会。请记念这事：我们若在祷告上不得成功，是因我们妄求；或我们不求正当的目的，或不在正当的方法里——不凭信，或不恳切；不信和冷淡的愿望招致拒绝；而我们可以确信，当我们的祷告是私欲的言语过于恩典的言语，它们必空手而归。
二、我们有明白的警告，要避免一切与这世界犯罪的友谊：「你们这些淫乱的人哪，岂不知与世俗为友就是与 神为敌么？」（雅4:4）。属世之人此处被称为淫乱的人，因为他们对 神不忠——他们将自己最好的爱交给世界。贪欲在别处被称为拜偶像，此处被称为淫乱；它是离弃我们所归依所许配的那位，去依附别的事；属世之心有这烙印——它是与 神为敌。人可以有今生好事相当的分，却仍保守在 神的爱中；但那将心放在世界上、以世界为幸福、并要迎合世界、宁愿失却 神的友谊也不肯失却世界的友谊的人，是 神的仇敌；将世界设立在我们心中的宝座上，就是构造性的叛国和背叛 神。「所以凡想要与世俗为友的，就是与 神为敌了。」 那要照这原则行事、保守世界的笑脸和它持续友谊的人，不能不在心灵上、也在行为上显出自己是 神的仇敌。「你们不能又事奉 神、又事奉玛门」（太6:24）。争战斗殴便由此发生——正是借这淫乱拜偶像的爱世界、服事世界；因为只要人对 神怀着敌意，人间能有和平么？谁能攻击 神还兴盛呢？「你们当严肃地自思世界之灵是什么，便要发现你们不能以朋友的身分迎合它，而不致成为嫉妒的、满有恶念的，如同世人一般。「你们想经上所说是徒然的么？ 神所赐住在我们里面的灵，是恋爱至于嫉妒么？」」（雅4:5）。圣书论到人本性的心所说的是：「人从小时心里所怀的尽都是恶，而且终日」（创6:5）。本性的腐败主要借嫉妒显出，并对此有恒久的倾向。天然住在人里面的灵，常常产生一种恶念或另一种，常嫉妒我们所见所交的人，寻求他们所占有所享受之物。如今这世界的道路——追求排场和宴乐，并为此陷入纷争争吵——是与世俗为友的确切后果；因为无心灵上的合一便无友谊；所以基督徒要避免纷争，必须避免与世俗为友，必须显明自己是受更高尚的原则所推动，并有更高尚的灵住在他们里面；因为如果我们属乎 神，他所赐的恩典，胜过叫我们像世人一般生活行动。世界之灵教训人吝啬； 神教训人丰盈。世界之灵教训我们为自己积蓄或使用，照自己的喜好； 神教训我们愿意分给缺乏的人、并造就别人的安慰，并尽力照我们的力量向周围一切人行善。 神的恩典与世界之灵相违，所以若我们假装作 神的朋友，与世俗的友谊便当避免；不但如此， 神的恩典要纠正并医治那天然住在我们里面的灵；他赐恩典之处，便赐下与世界之灵不同的灵。
三、我们受教当留意 神在骄傲人和谦卑人之间所定的分别。「 神阻挡骄傲的人，赐恩给谦卑的人」（雅4:6）。这被表明为旧约圣经的话；因为诗篇上宣告说* 神要拯救困苦的百姓*（他们的心灵若与他们的情形相称），却要降卑高傲的眼目（诗18:27）；箴言上说：「他讥诮那好讥诮的人，赐恩给谦卑的人」（箴3:34）。此处当注意两件事：1. 加于骄傲人的羞辱： 神阻挡他们；原文antitassetai一词，意为 神如同列阵与他们作战； 神宣告一个人为叛徒、仇敌、背叛他冠冕和尊严的人，并如此对他进军，能有比这更大的羞辱么？骄傲人抵挡 神；在他的悟性上他抵挡 神的真理；在他的意志上他抵挡 神的律法；在他的情欲上他抵挡 神的护理；所以 神向骄傲人设阵并不为奇。让骄傲的灵听见这话而战惊——* 神阻挡他们。* 谁能描述那些以 神为敌之人的痛苦光景呢？他必迟早叫那心中充满骄傲的人满面羞愧。所以我们若不愿意 神阻挡我们，便当在自己心中抵挡骄傲。2. 神赐给谦卑人的尊荣和帮助。恩典与羞辱相对，便是尊荣；这是 神赐给谦卑人的； 神在哪里赐下谦卑的恩典，便在那里赐下一切别的恩典；并且如雅4:6开头所说，他必赐更多的恩典。 神在哪里赐真恩典，必在那里赐更多；因为凡有的、并正当使用他所有的，必再赐给他。他必尤其赐更多恩典给谦卑人，因为他们见自己需要，必为此祷告，又为此感恩；这样的人必得着。为此，
四、我们受教当完全顺服 神：「故此你们要顺服 神。务要抵挡魔鬼，魔鬼就必离开你们逃跑了」（雅4:7）。基督徒当弃绝与世俗为友，并防备那在天然之人中盛行的嫉妒和骄傲，并当借恩典学以自己顺服 神为夸耀。「当如臣民对君王一般在尽本分上顺服他，又如朋友对朋友在爱情和利益上顺服他。将你们的悟性顺服 神的真理；将你们的旨意顺服 神的旨意——他诫命的旨意和他护理的旨意。」我们是臣民，如此便当顺服——不仅因惧怕，也因爱心；不仅因怒气，也为良心的缘故。 「当顺服 神，想到你们在多少方面受此约束，又想到你们借顺服要得何益处；因为 神借他对你们的管治不会害你们，却要善待你们。」如今，这顺服和归服 神正是魔鬼最竭力所要阻挡的，所以我们当以极大的谨慎和稳定抵挡他的建议。他若要描绘驯服地顺从 神的旨意和护理为要带来灾祸、并招致藐视和痛苦，我们便当抵挡这些恐惧的建议。他若要描绘顺服 神为我们外在安逸或属世高升的妨碍，我们便当抵挡这些骄傲和懒惰的建议。他若要试探我们将我们的任何痛苦、十字架和苦难归咎于护理，使我们借随从他的指引而不随从 神来避免它们，我们便当抵挡这些怒气的激动，「不要为作恶的心怀不平。」 「不要让魔鬼在这些或类似的企图上胜过你们；倒要抵挡他，他必离开你们逃跑了。」我们若卑鄙地屈服于试探，魔鬼必不住地跟随我们；但我们若穿上 神的全副军装，并对他坚守，他必离开我们。决心把试探关在门外。
五、我们受指引当在顺服 神的事上如何向 神而行（雅4:8-10）。1. 「亲近 神。」 那悖逆的心当被带到 神脚前；那远离并与 神相交相谈的生命疏远的心灵，必须与他相熟：「亲近 神」——在他的敬拜和制度中，并在他所要求于你们的每一本分中。2. 「洁净你们的手。」 凡就 神的人必须要有清洁的手。所以保罗指教人*「举起圣洁的手，随处祷告」（提前2:8）——手不沾血、不沾贿赂，并不沾任何不公不义残忍之事，并不沾任何罪的玷污：作罪奴仆的人并不顺服 神。手必须借信、悔改和改革得以洁净，否则我们在祷告中、或在任何虔诚操练中亲近 神，都是徒然。3. 心怀二意之人的心必须得以洁净。在 神和世界之间摇摆的人，此处称为心怀二意的人*。洁净心就是真诚，并照这单一的目标和原则行事——宁可讨 神喜悦，过于寻求这世上任何事：假冒为善是心的不洁；但正当归服 神的人，必洁净他们的心，也洁净他们的手。4. 「要愁苦，悲哀，哭泣。」 「 神所加的苦难，当照他所愿的领受，并当对之有适当的感觉。苦难临到之时当愁苦，不可藐视它们；或当借同情受苦之人的事而愁苦，并借记念 神教会的灾祸而归心。当为你自己和别人的罪悲哀哭泣；纷争分裂之时是当悲哀之时，引起争战斗殴的罪当为之悲哀。「将喜笑变作悲哀，欢乐变作愁闷。」」这话或可视为忧伤的预言，或可视为郑重的吩咐。任凭人想要以藐视挡住忧愁， 神却能将忧愁加在他们身上；无人笑得那么开心，他却能将他们的喜笑变为悲哀；雅各所写信的那些不关痛痒的基督徒，正被警告将成为如此。所以他们受指引，在事情未到最坏以先，放下虚妄的欢笑和属肉的宴乐，好叫他们得以尽情于属神的忧愁和悔改的眼泪。5. 「务要在主面前自卑。」 「让意志的内里行动，与上文所提一切忧伤、苦难、悲哀的外在表现相符。」此处在主眼前所要求的是心灵上的谦卑——他主要看人的心灵。「让彻底的自卑，为一切恶事哀哭；让在行善上有极大的谦卑：「你们要自卑。」」
六、我们有极大的鼓励，如此向 神而行：他必亲近那些亲近他的人（雅4:8），又必升举那些在他眼前自卑的人（雅4:10）。凡在尽本分的路上亲近 神的人，必见 神在怜悯的路上亲近他们。在信、信靠、顺服中亲近他，他必为你们的拯救亲近你们。 神与我们之间若无亲密的相交，那是我们的过错，不是他的。「他必升举谦卑人。」 我们的主自己宣告了这么多：「凡自高的必降为卑，自卑的必升为高」（太23:12）。我们若在 神不悦的记号下真实悔改谦卑，不久必知他恩宠的益处；他必从苦难中升举我们，或在我们心灵和安慰上、在苦难之下升举我们；他必在世上升举我们到尊荣和安全，或在我们往天堂的路上升举我们，使我们的心和爱情高过世界。* 神要复兴谦卑人的心灵*（赛57:15），「他要成就谦卑人的心愿」（诗10:17），末了他必升举他们到荣耀。「尊荣以先，必有谦卑。」 天上最高的尊荣，将是地上最大谦卑的赏赐。
영문 원문
Origin of War and Contention; Against Pride; Submission to God (61 AD)
¹ From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?
² Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.
³ Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.
⁴ Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.
⁵ Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?
⁶ But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.
⁷ Submit yourselves therefore to God. Resist the devil, and he will flee from you.
⁸ Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.
⁹ Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.
¹⁰ Humble yourselves in the sight of the Lord, and he shall lift you up.
The former chapter speaks of envying one another, as the great spring of strifes and contentions; this chapter speaks of a lust after worldly things, and a setting too great a value upon worldly pleasures and friendships, as that which carried their divisions to a shameful height.
I. The apostle here reproves the Jewish Christians for their wars, and for their lusts as the cause of them: Whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members, Jam 4:1. The Jews were a very seditious people, and had therefore frequent wars with the Romans; and they were a very quarrelsome divided people, often fighting among themselves; and many of those corrupt Christians against whose errors and vices this epistle was written seem to have fallen in with the common quarrels. Hereupon, our apostle informs them that the origin of their wars and fightings was not (as they pretended) a true zeal for their country, and for the honour of God, but that their prevailing lusts were the cause of all. Observe hence, What is sheltered and shrouded under a specious pretence of zeal for God and religion often comes from men's pride, malice, covetousness, ambition, and revenge. The Jews had many struggles with the Roman power before they ere entirely destroyed. They often unnecessarily embroiled themselves, and then fell into parties and factions about the different methods of managing their wars with their common enemies; and hence it came to pass that, when their cause might be supposed good, yet their engaging in it and their management of it came from a bad principle. Their worldly and fleshly lusts raised and managed their wars and fightings; but one would think here is enough said to subdue those lusts; for, 1. They make a war within as well as fightings without. Impetuous passions and desires first war in their members, and then raise feuds in their nation. There is war between conscience and corruption, and there is war also between one corruption and another, and from these contentions in themselves arose their quarrels with each other. Apply this to private cases, and may we not then say of fightings and strifes among relations and neighbours they come from those lusts which war in the members? From lust of power and dominion, lust of pleasure, or lust of riches, from some one or more of these lusts arise all the broils and contentions that are in the world; and, since all wars and fightings come from the corruptions of our own hearts, it is therefore the right method for the cure of contention to lay the axe to the root, and mortify those lusts that war in the members. 2. It should kill these lusts to think of their disappointment: "You lust, and have not; you kill, and desire to have, and cannot obtain, Jam 4:2. You covet great things for yourselves, and you think to obtain them by your victories over the Romans or by suppressing this and the other party among yourselves. You think you shall secure great pleasures and happiness to yourselves, by overthrowing every thing which thwarts your eager wishes; but, alas! you are losing your labour and your blood, while you kill one another with such views as these." Inordinate desires are either totally disappointed, or they are not to be appeased and satisfied by obtaining the things desired. The words here rendered cannot obtain signify cannot gain the happiness sought after. Note hence, Worldly and fleshly lusts are the distemper which will not allow of contentment or satisfaction in the mind. 3. Sinful desires and affections generally exclude prayer, and the working of our desires towards God: "You fight and war, yet you have not, because you ask not. You fight, and do not succeed, because you do not pray you do not consult God in your undertakings, whether he will allow of them or not; and you do not commit your way to him, and make known your requests to him, but follow your own corrupt views and inclinations: therefore you meet with continual disappointments;" or else. 4. "Your lusts spoil your prayers, and make them an abomination to God, whenever you put them up to him, Jam 4:3. You ask, and receive not, because you ask amiss, that you may consume it upon your lusts." As if it had been said, "Though perhaps you may sometimes pray for success against your enemies, yet it is not your aim to improve the advantages you gain, so as to promote true piety and religion either in yourselves or others; but pride, vanity, luxury, and sensuality, are what you would serve by your successes, and by your very prayers. You want to live in great power and plenty, in voluptuousness and a sensual prosperity; and thus you disgrace devotion and dishonour God by such gross and base ends; and therefore your prayers are rejected." Let us learn hence, in the management of all our worldly affairs, and in our prayers to God for success in them, to see that our ends be right. When men follow their worldly business (suppose them tradesmen or husbandmen), and ask of God prosperity, but do not receive what they ask for, it is because they ask with wrong aims and intentions. They ask God to give them success in their callings or undertakings; not that they may glorify their heavenly Father and do good with what they have, but that they may consume it upon their lusts—that they may be enabled to eat better meat, and drink better drink, and wear better clothes, and so gratify their pride, vanity, and voluptuousness. But, if we thus seek the things of this world, it is just in God to deny them; whereas, if we seek any thing that we may serve God with it, we may expect he will either give us what we seek or give us hearts to be content without it, and give opportunities of serving and glorifying him some other way. Let us remember this, that when we speed not in our prayers it is because we ask amiss; either we do not ask for right ends or not in a right manner, not with faith or not with fervency: unbelieving and cold desires beg denials; and this we may be sure of, that, when our prayers are rather the language of our lusts than of our graces, they will return empty.
II. We have fair warning to avoid all criminal friendships with this world: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Jam 4:4. Worldly people are here called adulterers and adulteresses, because of their perfidiousness of God, while they give their best affections to the world. Covetousness is elsewhere called idolatry, and it is here called adultery; it is a forsaking of him to whom we are devoted and espoused, to cleave to other things; there is this brand put upon worldly-mindedness—that it is enmity to God. A man may have a competent portion of the good things of this life, and yet may keep himself in the love of God; but he who sets his heart upon the world, who places his happiness in it, and will conform himself to it, and do any thing rather than lose its friendship, he is an enemy to God; it is constructive treason and rebellion against God to set the world upon his throne in our hearts. Whosoever therefore is the friend of the world is the enemy of God. He who will act upon this principle, to keep the smiles of the world, and to have its continual friendship, cannot but show himself, in spirit, and in his actions too, an enemy to God. You cannot serve God and mammon, Mt 6:24. Hence arise wars and fightings, even from this adulterous idolatrous love of the world, and serving of it; for what peace can there be among men, so long as there is enmity towards God? or who can fight against God, and prosper? "Think seriously with yourselves what the spirit of the world is, and you will find that you cannot suit yourselves to it as friends, but it must occasion your being envious, and full of evil inclinations, as the generality of the world are. Do you think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?" Jam 4:5. The account given in the holy scriptures of the hearts of men by nature is that their imagination is evil, only evil, and that continually, Ge 6:5. Natural corruption principally shows itself by envying, and there is a continual propensity to this. The spirit which naturally dwells in man is always producing one evil imagination or another, always emulating such as we see and converse with and seeking those things which are possessed and enjoyed by them. Now this way of the world, affecting pomp and pleasure, and falling into strifes and quarrels for the sake of these things, is the certain consequence of being friends to the world; for there is no friendship without a oneness of spirit, and therefore Christians, to avoid contentions, must avoid the friendship of the world, and must show that they are actuated by nobler principles and that a nobler spirit dwells in them; for, if we belong to God, he gives more grace than to live and act as the generality of the world do. The spirit of the world teaches men to be churls; God teaches them to be bountiful. The spirit of the world teaches us to lay up, or lay out, for ourselves, and according to our own fancies; God teaches us to be willing to communicate to the necessities and to the comfort of others, and so as to do good to all about us, according to our ability. The grace of God is contrary to the spirit of the world, and therefore the friendship of the world is to be avoided, if we pretend to be friends of God yea, the grace of God will correct and cure the spirit that naturally dwells in us; where he giveth grace, he giveth another spirit than that of the world.
III. We are taught to observe the difference God makes between pride and humility. God resisteth the proud, but giveth grace unto the humble, Jam 4:6. This is represented as the language of scripture in the Old Testament; for so it is declared in the book of Psalms that God will save the afflicted people (if their spirits be suited to their condition), but will bring down high looks (Ps 18:27); and in the book of Proverbs it is said, He scorneth the scorners, and giveth grace unto the lowly, Pr 3:34. Two things are here to be observed:—1. The disgrace cast upon the proud: God resists them; the original word, antitassetai, signifies, God's setting himself as in battle array against them; and can there be a greater disgrace than for God to proclaim a man a rebel, an enemy, a traitor to his crown and dignity, and to proceed against him as such? The proud resists God; in his understanding he resists the truths of God; in his will he resists the truths of God; in his will he resists the laws of God; in his passions he resists the providence of God; and therefore no wonder that God sets himself against the proud. Let proud spirits hear this and tremble—God resists them. Who can describe the wretched state of those who make God their enemy? He will certainly fill with same (sooner or later) the faces of such as have filled their hearts with pride. We should therefore resist pride in our hearts, if we would not have God to resist us. 2. The honour and help God gives to the humble. Grace, as opposed to disgrace, is honour; this God gives to the humble; and, where God gives grace to be humble, there he will give all other graces, and, as in the beginning of this Jam 4:6, he will give more grace. Wherever God gives true grace, he will give more; for to him that hath, and useth what he hath aright, more shall be given. He will especially give more grace to the humble, because they see their need of it, will pray for it and be thankful for it; and such shall have it. For this reason,
IV. We are taught to submit ourselves entirely to God: Submit yourselves therefore to God. Resist the devil, and he will flee from you, Jam 4:7. Christians should forsake the friendship of the world, and watch against that envy and pride which they see prevailing in natural men, and should by grace learn to glory in their submissions to God. "Submit yourselves to him as subjects to their prince, in duty, and as one friend to another, in love and interest. Submit your understandings to the truths of God; submit your wills to the will of God, the will of his precept, the will of his providence." We are subjects, and as such must be submissive; not only through fear, but through love; not only for wrath, but also for conscience' sake. "Submit yourselves to God, as considering how many ways you are bound to this, and as considering what advantage you will gain by it; for God will not hurt you by his dominion over you, but will do you good." Now, as this subjection and submission to God are what the devil most industriously strives to hinder, so we ought with great care and steadiness to resist his suggestions. If he would represent a tame yielding to the will and providence of God as what will bring calamities, and expose to contempt and misery, we must resist these suggestions of fear. If he would represent submission to God as a hindrance to our outward ease, or worldly preferments, we must resist these suggestions of pride and sloth. If he would tempt us to lay any of our miseries, and crosses, and afflictions, to the charge of Providence, so that we might avoid them by following his directions instead of God's, we must resist these provocations to anger, not fretting ourselves in any wise to do evil. "Let not the devil, in these or the like attempts, prevail upon you; but resist him and he will flee from you." If we basely yield to temptations, the devil will continually follow us; but if we put on the whole armour of God, and stand it out against him, he will be gone from us. Resolution shuts and bolts the door against temptation.
V. We are directed how to act towards God, in our becoming submissive to him, Jam 4:8-10. 1. Draw nigh to God. The heart that has rebelled must be brought to the foot of God; the spirit that was distant and estranged from a life of communion and converse with God must become acquainted with him: "Draw nigh to God, in his worship and institutions, and in every duty he requires of you." 2. Cleanse your hands. He who comes unto God must have clean hands. Paul therefore directs to lift up holy hands without wrath and doubting (1Ti 2:8), hands free from blood, and bribes, and every thing that is unjust or cruel, and free from every defilement of sin: he is not subject to God who is a servant of sin. The hands must be cleansed by faith, repentance, and reformation, or it will be in vain for us to draw nigh to God in prayer, or in any of the exercises of devotion. 3. The hearts of the double-minded must be purified. Those who halt between God and the world are here meant by the double-minded. To purify the heart is to be sincere, and to act upon this single aim and principle, rather to please God than to seek after any thing in this world: hypocrisy is heart-impurity; but those who submit themselves to God aright will purify their hearts as well as cleanse their hands. 4. Be afflicted, and mourn, and weep. "What afflictions God sends take them as he would have you, and by duly sensible of them. Be afflicted when afflictions are sent upon you, and do not despise them; or be afflicted in your sympathies with those who are so, and in laying to heart the calamities of the church of God. Mourn and weep for your own sins and the sins of others; times of contention and division are times to mourn in, and the sins that occasion wars and fightings should be mourned for. Let your laughter be turned to mourning and your joy to heaviness." This may be taken either as a prediction of sorrow or a prescription of seriousness. Let men think to set grief at defiance, yet God can bring it upon them; none laugh so heartily but he can turn their laughter into mourning; and this the unconcerned Christians James wrote to are threatened should be their case. They are therefore directed, before things come to the worst, to lay aside their vain mirth and their sensual pleasures, that they might indulge godly sorrow and penitential tears. 5. "Humble yourselves in the sight of the Lord. Let the inward acts of the would be suitable to all those outward expressions of grief, affliction, and sorrow, before mentioned." Humility of spirit is here required, as in the sight of him who looks principally at the spirits of men. "Let there be a thorough humiliation in bewailing every thing that is evil; let there be great humility in doing that which is good: Humble yourselves."
VI. We have great encouragement to act thus towards God: He will draw nigh to those that draw nigh to him (Jam 4:8), and he will lift up those who humble themselves in his sight, Jam 4:10. Those that draw nigh to God in a way of duty shall find God drawing nigh to them in a way of mercy. Draw nigh to him in faith, and trust, and obedience, and he will draw nigh to you for your deliverance. If there be not a close communion between God and us, it is our fault, and not his. He shall lift up the humble. Thus much our Lord himself declared, He that shall humble himself shall be exalted, Mt 23:12. If we be truly penitent and humble under the marks of God's displeasure, we shall in a little time know the advantages of his favour; he will lift us up out of trouble, or he will lift us up in our spirits and comforts under trouble; he will lift us up to honour and safety in the world, or he will lift us up in our way to heaven, so as to raise our hearts and affections above the world. God will revive the spirit of the humble (Isa 57:15), He will hear the desire of the humble (Ps 10:17), and he will at last life them up to glory. Before honour is humility. The highest honour in heaven will be the reward of the greatest humility on earth.
11-17
Caution against Slander; Caution against Presumption (61 AD)
简体中文
谨防毁谤；谨防自夸（公元61年）
¹¹ 弟兄们，你们不可彼此批评。人若批评弟兄，论断弟兄，就是批评律法，论断律法。你若论断律法，就不是遵行律法的，乃是判断人的了。 ¹² 设立律法和判断人的，只有一位。就是那能救人也能灭人的。你是谁，竟敢论断别人呢。 ¹³ 嗐，你们有话说，今天明天我们要往某城里去，在那里住一年，作买卖得利。 ¹⁴ 其实明天如何，你们还不知道。你们的生命是什么呢。你们原来是一片云雾，出现少时就不见了。 ¹⁵ 你们只当说，主若愿意，我们就可以活着，也可以作这事，或作那事。 ¹⁶ 现今你们竟以张狂夸口。这样夸口都是恶的。 ¹⁷ 人若知道行善，却不去行，这就是他的罪了。
在这一段经文里：
一、我们受警戒防备毁谤的罪：「弟兄们，你们不可彼此批评」（雅4:11）。希腊文katalaleite一词，意为说任何可能伤害或损害别人的话；我们不可说人的恶事，纵然是真的，除非我们被呼召如此行，并有必要的时机；更不可传述恶事，若是假的，或我们所知可能为假的。我们的嘴唇当受仁慈的律管束，正如受真理和公义的律管束一样。所罗门将他贤德妇人的特质中，「她开口就发智慧，她舌上有仁慈的法则」（箴31:26）作为必需的一部分，这必也是每个真基督徒特质的一部分。不可彼此毁谤，1. 因为你们是弟兄。使徒在此所用的称呼，本身带着论据。基督徒既为弟兄，就不当彼此玷污或毁谤。我们被要求体贴弟兄的好名声；我们不能说好话的地方，宁可不说，也不要说坏话；我们不可乐于揭露别人的过失、泄露隐密的事仅为羞辱他们，也不可对他们已知的过失言过其实，更不可捏造谎言，传播与他们毫无关系的事。这岂不是要激动世人的仇恨、鼓励世人的逼迫，去反对那些与我们投身同一利益、并因此与我们同站立同跌倒的人么？「想一想，你们是弟兄。」2. 因为这是论断律法：「人若批评弟兄，论断弟兄，就是批评律法，论断律法。」 摩西的律法说：「不可在民中往来搬弄是非」（利19:16）。基督的律法是：「你们不要论断人，免得你们被论断」（太7:1）。二者的总纲与精意，就是人当彼此相爱。所以毁谤人的舌头，正是在毁谤邻舍之时，定了 神的律法和基督的诫命为有罪。违犯 神的诫命，实际上就是谤渎诫命、论断诫命，仿佛它们太严，对我们限制太多。雅各所写信的基督徒，易于因在无关紧要之事上（如吃肉、守日子等，参罗14:1-23）的分歧而彼此说甚重的话：「如今，」使徒说，「那因弟兄在 神的律法所留给各人自由的事上不与他相同，而非难弟兄、定弟兄为罪的，便是因此非难、定了律法的罪，仿佛律法把它们留在自由之中是错了。那因任何 神话语所未决定的事与弟兄争吵、并定弟兄为罪的，便是因此贬损了那 神的话，仿佛它不是完全的准则。我们当谨慎防备论断律法，因为耶和华的律法全备；人若犯了律法，任凭律法去判断他；人若未犯律法，我们不可论断他。」这是极重的恶，因这是忘记自己的本分——我们当作行律法的人，并是把自己抬高在律法之上，仿佛要作它的审判官。犯此处所警戒之罪的人，不是行律法的，乃是审判律法的；他取了不属于自己的职分和地位，末了必因他的僭妄受罚。那些最爱自任律法审判官的人，通常最不能遵行律法。3. 因为 神，那赐律者，已将最终判决人的权柄完全留给自己：「设立律法和判断人的，只有一位，就是那能救人也能灭人的。你是谁，竟敢论断别人呢？」（雅4:12）。此处所说并不排除君王和国家立法，也不鼓励臣民违背人间的律法；但 神仍当被承认为至高的赐律者，唯独他能给良心立法，唯独他当受无条件的顺服。他立法的权利无可争议，因他有权能执行律法。他能救人也能灭人，无人能像他那样。他有权能充分赏赐凡遵守他律法的，并惩罚一切不顺服；他能救人的灵魂，使它永远有福，或能在杀身体之后丢在地狱里；所以当作为大赐律者被敬畏、被顺服，一切审判都当交托给他。既只有一位赐律者，我们便可推知：世上任何一个人或一群人，都不可妄图直接立法约束人的良心；因为那是 神的特权，不可侵犯。正如使徒前已警戒不可多人作师傅，此处他警戒不可多人作审判官。我们不可向弟兄定规，不可非难定罪他们；我们有 神的律法为众人共同的准则便够了；所以我们不可另立准则。我们不可僭妄地以自己个人的见解和意见作为周围一切人的准则；因为*「设立律法的只有一位。」*
二、我们受警戒防备对自己寿命延续的僭妄自信，并防备据此筹划、确信成功的谋划（雅4:13-14）。使徒既已责备那些作律法审判官和定罪者的人，如今责备那些不顾护理的人：「嗐！」——一种古老的说话方式，为要引人留意；希腊文可译为*「看哪，现在」，或「看，并思考，你们这说『今天明天我们要往某城里去，在那里住一年，作买卖得利』的人。对此种思想方法和说法略加反思；为此自责。」* 严肃地反思我们的话语和道路，必显出许多我们因疏忽而易于陷入并继续在其中的恶事。古时有些人如此说，今日仍有太多人如此说：我们要往某城里去，作这事那事，住这么久，却忽略了对护理安排的一切严肃顾念。当注意：1. 属世的、善筹划的人何等易于将 神排除在他们的计划之外。凡专心属地之事的人，这些事对他们有一种奇异的力量，能独占他们的心思。所以我们当谨慎，对在下面任何事物的追求不可太过殷切或贪求。2. 世上多少幸福在乎人预先对自己所作的应许。他们的头脑中满了美梦，关于将来某时要作什么、要成什么、要享受什么——那时他们既不能确定时间，也不能确定他们所应许自己的各样好处；所以当注意：3. 没有护理的同工，指望将来有任何好事，是何等虚空。我们要往某城里去（他们说），或许是安提阿、大马士革或亚历山大——那时商业最盛之地；但他们起程时怎能确定必到达这些城中的任何一个呢？或有事可能拦路，或召他们到别处，或截断他们的寿数。许多人起程上路，却归了自己长存的家，永未到达旅行的终点。但假定他们到了所定的城，他们怎知必能住在那里？或有事发生叫他们折回，或召他们离开，并缩短他们的居留。又假定他们住在所定的时间，却不能确定能买卖；或许他们在那里患病，或许遇不到他们所指望的贸易对象。不但如此，假定他们到了那城，住了一年，也作了买卖，却可能不得利；在这世上获利，最多不过是不确定的事，他们可能作亏损的交易比得利的交易还多。至于这一切细节，生命的脆弱、短促和无常，本当抑制这些为将来筹划者的虚妄和僭妄的自信：「你们的生命是什么呢？原来是一片云雾，出现少时就不见了」（雅4:14）。 神智慧地将我们留在关于将来的事的黑暗中，甚至关于寿命本身的长度也是如此。我们*「还不知道明天如何」；我们可以知道自己打算作什么、要作什么，但有一千件事可能发生来拦阻。我们对自己的生命也无把握，因为它不过如云雾*——似有若无，并不坚实确定，易于消散。我们能定下太阳明天升起落下的时辰分秒，却不能定下云雾消散的确定时刻；我们的生命正是如此：「出现少时就不见了」——它就这个世界而言消散了，但在另一个世界却有继续的生命；既然今生如此无常，我们都当为那来世预备并存积。
三、我们受教当对 神的旨意保持一贯的倚靠之心——无论是为生命，或是为其中一切的行动和享受：「你们只当说，主若愿意，我们就可以活着，也可以作这事，或作那事」（雅4:15）。使徒既责备了他们的不是，如今指教他们当如何存心、如何行得更好：「你们当常在心里如此说，在合宜的场合用口如此说，尤其当在你们不住的祷告和虔诚中如此说：若主许可，又若他肯赐福，你们就有如此这般的计谋要成就。」这话不可轻忽、形式化、习以为常地说，却当思想自己所说的，又当在自己所说的上恭敬认真。我们在与人交往之时如此表达是好的，但我们在一切所行的事上对自己如此说，乃是不可或缺的。希腊人在一切事业起头之时都用Syn Theo——「靠着 神的许可和赐福。」 1. 「主若愿意，我们就可以活着。」 我们当记念，我们的寿数不在自己手中，乃在 神的安排之中；我们活多久、活在何种境况中，都是 神所定的，所以当顺服他——甚至对生命本身也当如此；然后，2. 「主若愿意，我们也可以作这事或那事。」 我们一切的行动和计谋都在天的管治之下。我们的头脑中可能满有思虑和筹划；我们可能为自己、为家人、为朋友定意作这事那事；但护理有时拆毁我们一切的计划，将我们的计谋打乱。所以我们为行动所定的计谋和在行动中所行的行为，都当完全交托于 神；我们所设计的一切、所行的一切，都当存着对 神降服倚靠的心。
四、我们受指引避免虚妄的夸口，并看它不仅为软弱，更是极恶之事：「现今你们竟以张狂夸口。这样夸口都是恶的」（雅4:16）。他们对自己应许寿命、兴盛、世上伟大之事，毫不正当顾念 神；然后又以此夸口。属世之人的喜乐正是如此，以一切成功夸口，甚至常在尚不知将有何等成功之前就以自己的计谋夸口。人以自己所无别的资格、只出自自己虚荣和僭妄的事夸口，何等常见！「这样夸口」（使徒说）「都是恶的」；它是愚妄的，也是有害的。人在本当注意上文（雅4:8-10）所设使人谦卑的本分之时，竟以属世之事和自己雄心勃勃的计谋夸口，是极恶的事。在 神看来这是大罪，对自己必大失所望，末了必成为他们的毁灭。我们若以 神为乐，因我们的寿数在他手中、万事由他安排、他是我们立约的 神——这样的喜乐是好的； 神的智慧、大能和护理便受托使万事互相效力，叫我们得益处；但我们若在自己虚妄的自信和僭妄的夸口中喜乐，这就是恶；这是一切智慧良善之人当谨慎防备的恶。
五、我们受教在自己一切行为上要照自己的良心而行，无论是与 神或是与人，总要见得自己绝不违背自己的知识（雅4:17）：「人若知道行善，却不去行，这就是他的罪了」——这是加重的罪；这是带着见证犯罪；并有最坏的见证反对他自己的良心。当注意：1. 这话紧接着那明显的教训——「主若愿意，我们就可以作这事或那事」；他们或许会说：「这是极明显的事；谁不知道我们都依靠全能的 神*「生活、动作、存留」呢？」那么请记念，你既知道这事，每逢你的行为与此倚靠之心不符，「人若知道行善，却不去行，这就是他的罪了」——是更大的罪。2. 不行出来的罪，与行出来的罪一样，要受审判。那不行自己所知当行的善的，与那行自己所知不当行的恶的一样，必被定罪。所以我们当谨慎，使良心被正当地教导，然后又忠诚地、不住地顺服它；因为「我们的心若不责备我们，就可以向 神坦然无惧了」；但我们若说「我们能看见」，行为却不与所见相符，那么「我们的罪还在」*（约9:41）。
영문 원문
Caution against Slander; Caution against Presumption (61 AD)
¹¹ Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.
¹² There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?
¹³ Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:
¹⁴ Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.
¹⁵ For that ye ought to say, If the Lord will, we shall live, and do this, or that.
¹⁶ But now ye rejoice in your boastings: all such rejoicing is evil.
¹⁷ Therefore to him that knoweth to do good, and doeth it not, to him it is sin.
In this part of the chapter,
I. We are cautioned against the sin of evil-speaking: Speak not evil one of another, brethren, Jam 4:11. The Greek word, katalaleite, signifies speaking any thing that may hurt or injure another; we must not speak evil things of others, though they be true, unless we be called to it, and there be some necessary occasion for the; much less must we report evil things when they are false, or, for aught we know, may be so. Our lips must be guided by the law of kindness, as well as truth and justice. This, which Solomon makes a necessary part of the character of his virtuous woman, that she openeth her mouth with wisdom, and in her tongue is the law of kindness (Pr 31:26), must needs be a part of the character of every true Christian. Speak not evil one of another, 1. Because you are brethren. The compellation, as used by the apostle here, carries an argument along with it. Since Christians are brethren, they should not defile nor defame one another. It is required of us that we be tender of the good name of our brethren; where we cannot speak well, we had better say nothing than speak evil; we must not take pleasure in making known the faults of others, divulging things that are secret, merely to expose them, nor in making more of their known faults than really they deserve, and, least of all, in making false stories, and spreading things concerning them of which they are altogether innocent. What is this but to raise the hatred and encourage the persecutions of the world, against those who are engaged in the same interests with ourselves, and therefore with whom we ourselves must stand or fall? "Consider, you are brethren." 2. Because this is to judge the law: He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law. The law of Moses says, Thou shalt not go up and down as a tale-bearer among thy people, Le 19:16. The law of Christ is, Judge not, that you be not judged, Mt 7:1. The sum and substance of both is that men should love one another. A detracting tongue therefore condemns the law of God, and the commandment of Christ, when it is defaming its neighbour. To break God's commandments is in effect to speak evil of them, and to judge them, as if they were too strict, and laid too great a restraint upon us. The Christians to whom James wrote were apt to speak very hard things of one another, because of their differences about indifferent things (such as the observance of meats and days, as appears from Ro 14:1-23): "Now," says the apostle, "he who censures and condemns his brother for not agreeing with him in those things which the law of God has left indifferent thereby censures and condemns the law, as if it had done ill in leaving them indifferent. He who quarrels with his brother, and condemns him for the sake of any thing not determined in the word of God, does thereby reflect on that word of God, as if it were not a perfect rule. Let us take heed of judging the law, for the law of the Lord is perfect; if men break the law, leave that to judge them; if they do not break it, let us not judge them." This is a heinous evil, because it is to forget our place, that we ought to be doers of the law, and it is to set up ourselves above it, as if we were to be judges of it. He who is guilty of the sin here cautioned against is not a doer of the law, but a judge; he assumes an office and a place that do not belong to him, and he will be sure to suffer for his presumption in the end. Those who are most ready to set up for judges of the law generally fail most in their obedience to it. 3. Because God, the Lawgiver, has reserved the power of passing the final sentence on men wholly to himself: There is one Lawgiver, who is able to save, and to destroy: who art thou that judgest another? Jam 4:12. Princes and states are not excluded, by what is here said, from making laws; nor are subjects at all encouraged to disobey human laws; but God is still to be acknowledged as the supreme Lawgiver, who only can give law to the conscience, and who alone is to be absolutely obeyed. His right to enact laws is incontestable, because he has such a power to enforce them. He is able to save, and to destroy, so as no other can. He has power fully to reward the observance of his laws, and to punish all disobedience; he can save the soul, and make it happy for ever, or he can, after he has killed, cast into hell; and therefore should be feared and obeyed as the great Lawgiver, and all judgment should be committed to him. Since there is one Lawgiver, we may infer that it is not for any man or company of men in the world to pretend to give laws immediately to bind conscience; for that is God's prerogative, which must not be invaded. As the apostle had before warned against being many masters, so here he cautions against being many judges. Let us not prescribe to our brethren, let us not censure and condemn them; it is sufficient that we have the law of God, which is a rule to us all; and therefore we should not set up other rules. Let us not presume to set up our own particular notions and opinions as a rule to all about us; for there is one Lawgiver.
II. We are cautioned against a presumptuous confidence of the continuance of our lives, and against forming projects thereupon with assurance of success, Jam 4:13,14. The apostle, having reproved those who were judges and condemners of the law, now reproves such as were disregardful of Providence: Go to now, and old way of speaking, designed to engage attention; the Greek word may be rendered, Behold now, or "See, and consider, you that say, To-day or to-morrow we will go into such a city, and continue there a year, and buy and sell, and get gain. Reflect a little on this way of thinking and talking; call yourselves to account for it." Serious reflection on our words and ways would show us many evils that we are apt, through inadvertency, to run into and continue in. There were some who said of old, as too many say still, We will go to such a city, and do this or that, for such a term of time, while all serious regards to the disposals of Providence were neglected. Observe here, 1. How apt worldly and projecting men are to leave God out of their schemes. Where any are set upon earthly things, these have a strange power of engrossing the thoughts of the heart. We should therefore have a care of growing intent or eager in our pursuits after any thing here below. 2. How much of worldly happiness lies in the promises men make to themselves beforehand. Their heads are full of fine visions, as to what they shall do, and be, and enjoy, in some future time, when they can neither be sure of time nor of any of the advantages they promise themselves; therefore observe, 3. How vain a thing it is to look for any thing good in futurity, without the concurrence of Providence. We will go to such a city (say they), perhaps to Antioch, or Damascus, or Alexandria, which were then the great places for traffic; but how could they be sure, when they set out, that they should reach any of these cities? Something might possibly stop their way, or call them elsewhere, or cut the thread of life. Many who have set out on a journey have gone to their long home, and never reached their journey's end. But, suppose they should reach the city they designed, how did they know they should continue there? Something might happen to send them back, or to call them thence, and to shorten their stay. Or suppose they should stay the full time they proposed, yet they could not be certain that they should buy and sell there; perhaps they might lie sick there, or they might not meet with those to trade with them that they expected. Yea, suppose they should go to that city, and continue there a year, and should buy and sell, yet they might not get gain; getting of gain in this world is at best but an uncertain thing, and they might probably make more losing bargains than gainful ones. And then, as to all these particulars, the frailty, shortness, and uncertainty of life, ought to check the vanity and presumptuous confidence of such projectors for futurity: What is your life? It is even a vapour that appeareth for a little time, and then vanisheth away, Jam 4:14. God that wisely left us in the dark concerning future events, and even concerning the duration of life itself. We know not what shall be on the morrow; we may know what we intend to do and to be, but a thousand things may happen to prevent us. We are not sure of life itself, since it is but as a vapour, something in appearance, but nothing solid nor certain, easily scattered and gone. We can fix the hour and minute of the sun's rising and setting to-morrow, but we cannot fix the certain time of a vapour's being scattered; such is our life: it appears but for a little time, and then vanisheth away; it vanisheth as to this world, but there is a life that will continue in the other world; and, since this life is so uncertain, it concerns us all to prepare and lay up in store for that to come.
III. We are taught to keep up a constant sense of our dependence on the will of God for life, and all the actions and enjoyments of it: You ought to say, If the Lord will, we shall live, and do this, or that, Jam 4:15. The apostle, having reproved them for what was amiss, now directs them how to be and do better: "You ought to say it in your hearts at all times, and with your tongues upon proper occasions, especially in your constant prayers and devotions, that if the Lord will give leave, and if he will own and bless you, you have such and such designs to accomplish." This must be said, not in a slight, formal, and customary way, but so as to think what we say, and so as to be reverent and serious in what we say. It is good to express ourselves thus when we have to do with others, but it is indispensably requisite that we should say this to ourselves in all that we go about. Syn Theo—with the leave and blessing of God, was used by the Greeks in the beginning of every undertaking. 1. If the Lord will, we shall live. We must remember that our times are not in our own hands, but at the disposal of God; we live as long as God appoints, and in the circumstances God appoints, and therefore must be submissive to him, even as to life itself; and then, 2. If the Lord will, we shall do this or that. All our actions and designs are under the control of Heaven. Our heads may be filled with cares and contrivances. This and the other thing we may propose to do for ourselves, or our families, or our friends; but Providence sometimes breaks all our measures, and throws our schemes into confusion. Therefore both our counsels for action and our conduct in action should be entirely referred to God; all we design and all we do should be with a submissive dependence on God.
IV. We are directed to avoid vain boasting, and to look upon it not only as a weak, but a very evil thing. You rejoice in your boastings; all such rejoicing is evil, Jam 4:16. They promised themselves life and prosperity, and great things in the world, without any just regard to God; and then they boasted of these things. Such is the joy of worldly people, to boast of all their successes, yea, often to boast of their very projects before they know what success they shall have. How common is it for men to boast of things which they have no other title to than what arises from their own vanity and presumption! Such rejoicing (says the apostle) is evil; it is foolish and it is hurtful. For men to boast of worldly things, and of their aspiring projects, when they should be attending to the humbling duties before laid down (in Jam 4:8-10), is a very evil thing. It is a great sin in God's account, it will bring great disappointment upon themselves, and it will prove their destruction in the end. If we rejoice in God that our times are in his hand, that all events are at his disposal, and that he is our God in covenant, this rejoicing is good; the wisdom, power, and providence of God, are then concerned to make all things work together for our good: but, if we rejoice in our own vain confidences and presumptuous boasts, this is evil; it is an evil carefully to be avoided by all wise and good men.
V. We are taught, in the whole of our conduct, to act up to our own convictions, and, whether we have to do with God or men, to see that we never go contrary to our own knowledge (Jam 4:17): To him that knoweth to do good, and doeth it not, to him it is sin; it is aggravated sin; it is sinning with a witness; and it is to have the worst witness against his own conscience. Observe, 1. This stands immediately connected with the plain lesson of saying, If the Lord will, we shall do this or that; they might be ready to say, "This is a very obvious thing; who knows not that we all depend upon almighty God for life, and breath, and all things?" Remember then, if you do know this, whenever you act unsuitably to such a dependence, that to him that knows to do good, and does it not, to him it is sin, the greater sin. 2. Omissions are sins which will come into judgment, as well as commissions. He that does not the good he knows should be done, as well as he who does the evil he knows should not be done, will be condemned. Let us therefore take care that conscience be rightly informed, and then that it be faithfully and constantly obeyed; for, if our own hearts condemn us not, then have we confidence towards God; but if we say, We see, and do not act suitably to our sight, then our sin remaineth, Joh 9:41.
在本章中我们受指引当思想：一、除了前一章所提的以外，争竞的另一些原因，并当防备它们（雅4:1-5）。二、当弃绝与这世界为友，好完全降服归向 神（雅4:4-10）。三、当谨慎避免一切毁谤与对别人的妄断（雅4:11-12）。四、当对 神护理的安排保持一贯的敬重，并予以最大的顺服（雅4:13-17）。