서론
제목 없음
繁體中文
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)
繁體中文
爭戰的起源；防備驕傲；順服神（公元61年）
¹ 你們中間的爭戰鬥毆是從哪裏來的呢？不是從你們百體中戰鬥之私慾來的嗎？
² 你們貪戀，還是得不着；你們殺害嫉妒，又鬥毆爭戰，也不能得。你們得不着，是因為你們不求。
³ 你們求也得不着，是因為你們妄求，要浪費在你們的宴樂中。
⁴ 你們這些淫亂的人哪，豈不知與世俗為友就是與神為敵嗎？所以凡想要與世俗為友的，就是與神為敵了。
⁵ 你們想經上所說是徒然的嗎？神所賜、住在我們裏面的靈，是戀愛至於嫉妒嗎？
⁶ 但祂賜更多的恩典，所以經上說：神阻擋驕傲的人，賜恩給謙卑的人。
⁷ 故此，你們要順服神。務要抵擋魔鬼，魔鬼就必離開你們逃跑了。
⁸ 你們親近神，神就必親近你們。有罪的人哪，要潔淨你們的手！心懷二意的人哪，要清潔你們的心！
⁹ 你們要愁苦、悲哀、哭泣，將喜笑變作悲哀，歡樂變作愁悶。
¹⁰ 務要在主面前自卑，主就必叫你們升高。
前一章論到彼此嫉妒，作為爭競不和的大根源；本章論到對屬世之物的私慾，以及對屬世快樂和友誼過高的估價，作為使他們分裂達到可恥高度的原因。
I. 使徒在此責備猶太基督徒的爭戰，以及作為其原因的私慾：「你們中間的爭戰鬥毆是從哪裏來的呢？不是從你們百體中戰鬥之私慾來的嗎？」（雅4:1）。猶太人是非常好亂的民族，因此常與羅馬人爭戰；他們也是非常好爭吵分裂的民族，常彼此爭鬥；而這封書信所針對的許多敗壞的基督徒，似乎也捲入了這些常見的爭端。於是我們的使徒告訴他們，他們爭戰鬥毆的起源不是（如他們所假裝的）對國家以及對神尊榮的真正熱心，而是他們盛行的私慾是一切的原因。由此請注意：以敬虔熱心的貌似合理的藉口所掩護和遮蔽的，往往出於人的驕傲、惡意、貪婪、野心和報復。猶太人在完全被毁之前與羅馬政權有過許多爭鬥。他們常不必要地捲入其中，然後為管理與共同仇敵爭戰的不同方法而分黨分派；因此，雖然他們的事業或許是好的，但他們的參與和管理卻出於壞的原則。他們屬肉體屬世的私慾發動和管理了他們的爭戰鬥毆；但這裏所說的似乎已足以壓制那些私慾了；因為1. 它們既在內心引起爭戰，也在外面引起鬥毆。猛烈的激情和慾望先在百體中爭戰，然後在他們國家中引起紛爭。良心與敗壞之間有爭戰，一個敗壞與另一個敗壞之間也有爭戰，從他們裏面這些紛爭中產生了他們彼此之間的爭吵。將此應用於私人之事，我們豈不可以說，親屬和鄰舍之間的爭鬥和爭執，來自那在百體中爭戰的私慾嗎？從權力和統治的私慾、享樂的私慾、或財富的私慾，從這些私慾中的一個或多個，產生了世上一切的糾紛和爭競；而既然一切爭戰鬥毆都來自我們自己心中的敗壞，那麼治療爭競的正確方法就是將斧頭砍到根上，治死那些在百體中爭戰的私慾。2. 想到這些私慾的失望，就當殺死它們：「你們貪戀，還是得不着；你們殺害嫉妒，又鬥毆爭戰，也不能得」（雅4:2）。你們為自己貪求大事，以為可以藉着勝過羅馬人，或藉着壓制自己中間這黨那派來獲得。你們以為藉着推翻一切阻礙你們熱切願望的事物，就能為自己確保大快樂和幸福；但，唉！你們在帶着這些目標彼此殘殺時，不過是在浪費你們的勞力和鮮血。」無度的慾望要麼完全失望，要麼不能因獲得所慾之物而平息和滿足。此處譯為「不能得」的字意思是不能獲得所尋求的幸福。由此請注意：屬世和屬肉體的私慾是不允許心中有知足或滿足的疾病。3. 有罪的慾望和情感通常排斥祈禱，以及我們的願望向神的運行：「你們得不着，是因為你們不求。你們鬥毆爭戰，卻不能得，是因為你們不求。」你們爭鬥卻不成功，因為你們不祈禱——你們不在所行的事上求問神是否允許；你們不將你們的道路交託給祂，不將你們所求的告訴祂，而是跟隨自己敗壞的觀點和傾向；因此你們不斷遭遇失望；或者，4. 「你們的私慾破壞了你們的祈禱，使它們成為神所憎惡的——每當你們向祂獻上時」（雅4:3）。「你們求也得不着，是因為你們妄求，要浪費在你們的宴樂中。」似乎他在說：「雖然你們有時或許為勝過仇敵而祈禱，但你們的目標並非改善你們所得的優勢，以促進你們自己或別人真正的虔誠和宗教；你們所願事奉的是驕傲、虛榮、奢華和放縱——藉着你們的成功，甚至藉着你們的祈禱。你們想要活在大權勢和豐富中，活在放縱和肉體的興盛中；如此你們以如此粗鄙卑鄙的目的使虔誠蒙羞、使神受辱；因此你們的祈禱被拒絕。」讓我們由此學到，在管理我們一切屬世的事務以及向神祈求成功時，要看我們的目標是否正確。當人從事屬世的業務（假設他們是商人或農夫），向神求興盛卻不得着所求的，是因為他們帶着錯誤的目標和動機求。他們求神在他們的職業或事業上賜成功，不是為了可以用他們所有的榮耀天父和行善，而是為了可以「浪費在他們的宴樂中」——為了可以吃更好的肉、喝更好的酒、穿更好的衣服，如此滿足他們的驕傲、虛榮和放縱。但我們若如此尋求這世界的事，神拒絕它們是公義的；而我們若尋求任何事物是為了用以事奉神，我們可以期望祂或賜我們所尋求的，或賜我們的心能無之而知足，並賜我們以別的方式事奉和榮耀祂的機會。讓我們記住這一點：當我們的祈禱不亨通時，「是因為我們妄求」——要麼我們不是為正確的目標求，要麼不以正確的方式求，不以信心或熱切求：不信和冷淡的願望只能求得拒絕；而我們可以確信，當我們的祈禱是我們私慾的言語而非我們恩典的言語時，它們必空手而歸。
II. 我們有明確的警告，要避免與這世界一切有罪的友誼：「你們這些淫亂的人哪，豈不知與世俗為友就是與神為敵嗎？」（雅4:4）。屬世的人在此被稱為淫亂的人，因為他們對神不忠——卻將最好的情感獻給世界。貪婪在別處被稱為偶像崇拜，在此被稱為淫亂；它是離棄我們所奉獻所許配的那位，去依附別的事物；世俗之心被烙上了這個印記——它與神為敵。一個人可以有這生足量的好東西，並仍保持在神的愛中；但那將心放在世上、將幸福寄託於其中、情願效法它、並情願做任何事而不失去其友誼的人，他是神的仇敵；在我們心中將世界放在神的寶座上，是對神的推定性叛逆和背叛。「所以凡想要與世俗為友的，就是與神為敵了。」那以保持世界的笑容、並與之持續友誼為原則而行事的人，不能不在靈裏和行動上顯出自己是神的仇敵。「你們不能又事奉神又事奉瑪門」（太6:24）。爭戰鬥毆正是從這淫亂拜偶像的愛世界和事奉世界而產生的；因為人對神有敵意時，人之間能有甚麼和平呢？誰能抵擋神而興盛呢？「你們自己認真想一想世界的靈是甚麼，你們必發現不能作它的朋友而與之相適，它必使你們嫉妒、充滿邪惡的傾向，如同世界的一般人那樣。你們想經上所說是徒然的嗎？神所賜住在我們裏面的靈，是戀愛至於嫉妒嗎？」（雅4:5）。聖經對人心本性的記述是「人從小時心裏懷着惡念，終日所思想的盡都是惡」（創6:5）。天然的敗壞主要藉嫉妒表現出來，並對此有持續的傾向。天然住在人裏面的靈總是產生一個又一個邪惡的幻想，總是模仿我們所看見所交往的人，並尋求他們所擁有和享受的事物。如今這世界的方式——貪圖浮華和享樂，並為之陷入爭競和爭吵——是作世界之友的必然結果；因為沒有一致的靈就沒有友誼，因此基督徒要避免爭競，就必須避免與世界為友，並必須表明他們受更高尚的原則推動，有更高尚的靈住在他們裏面；因為我們若屬乎神，祂所賜的恩典超過足以使我們活着行事不像世界的一般人。世界的靈教人吝嗇；神教人慷慨。世界的靈教我們為自己積蓄或花費、照我們自己的喜好；神教我們樂意分給缺乏的人、並使他們得安慰，如此盡我們的能力向周圍一切人行善。神的恩典與世界的靈相反，因此若我們假裝作神的朋友，就當避免與世界為友；是的，神的恩典必改正並治好那天然住在我們裏面的靈；祂在哪裏賜恩典，就在哪裏賜下與世界之靈不同的靈。
III. 我們受教觀察神在驕傲和謙卑之間所作的分別。「神阻擋驕傲的人，賜恩給謙卑的人」（雅4:6）。這被作為舊約聖經的語言；因為詩篇中如此宣告：神「要拯救困苦的百姓」（若他們的靈與他們的狀況相稱），「卻要降低高傲的眼目」（詩18:27）；箴言中說：「祂譏誚那好譏誚的人，賜恩給謙卑的人」（箴3:34）。此處有兩件事可注意：1. 加在驕傲人身上的羞辱：神阻擋他們；原文的字 antitassetai 意為神擺列陣勢反對他們；還有甚麼比神宣佈一個人為叛逆、為仇敵、為背叛祂冠冕和尊嚴的叛徒、並如此對付他更大的羞辱呢？驕傲的人抵擋神；在他的悟性中他抵擋神的真理；在他的意志中他抵擋神的律法；在他的情感中他抵擋神的護理；因此神擺列陣勢反對驕傲的人，並不奇怪。讓驕傲的靈聽見這話而戰兢——「神阻擋他們」。誰能描述那些以神為敵之人的悲慘狀態呢？祂必遲早使那些心中充滿驕傲的人滿面羞愧。因此我們若不願神阻擋我們，就當抵擋我們心中的驕傲。2. 神賜給謙卑人的尊榮和幫助。恩典與羞辱相對的就是尊榮；這是神賜給謙卑人的；而神在哪裏賜下謙卑的恩典，就在哪裏賜下一切其他的恩典，而且如本節開頭所說，祂「賜更多的恩典」。神在哪裏賜下真正的恩典，就在哪裏賜下更多；因為凡有的，並正確使用他所有的，就必加給他。祂尤其要賜更多的恩典給謙卑人，因為他們看見自己需要、會為之祈禱並為之感恩；這樣的人必得着。為此緣故，
IV. 我們受教完全順服神：「故此，你們要順服神。務要抵擋魔鬼，魔鬼就必離開你們逃跑了」（雅4:7）。基督徒當離棄與世界的友誼，防備他們在天然之人中所看見盛行的嫉妒和驕傲，並當藉着恩典學會以順服神為榮。「你們要順服祂，如臣民順服君王——在盡責上；又如朋友彼此相待——在愛心和利益上。將你們的悟性順服神的真理；將你們的意志順服神的旨意——祂誡命的旨意、祂護理的旨意。」我們是臣民，因此必須順服——不僅因懼怕，更因愛心；「不僅是因為刑罰，也是因為良心」。你們當順服神，思想你們有多少方面受約束如此行，並思想你們將從中獲得何等益處；因為神不會以祂對你們的統治傷害你們，卻要善待你們。」如今，這對神的臣服和順服正是魔鬼最勤奮努力要阻擋的，所以我們當以極大的謹慎和堅定抵擋他的建議。他若試圖使你們以為溫柔地順服神的旨意和護理會帶來災禍，並使你們蒙受藐視和悲慘，你們就當抵擋這些恐懼的建議。他若試圖使你們以為順服神妨礙你們外在的安逸或屬世的晉升，你們就當抵擋這些驕傲和懶惰的建議。他若試圖誘惑你們將你們的任何苦難、十字架和患難歸咎於護理，以為可以藉着跟隨他的指引而非神的來避免它們，你們就當抵擋這些惹動忿怒的試探，「不要心懷不平，以致作惡」。「不要讓魔鬼在這些或類似的嘗試上勝過你們；而要抵擋他，他就必離開你們逃跑了。」我們若卑鄙地向試探屈服，魔鬼就必不斷跟隨我們；但我們若「穿戴神所賜的全副軍裝」，抵擋他，他必離開我們。決心關閉並鎖上試探的門。
V. 我們受指示在順服神中當如何向神行事（雅4:8-10）。1. 「你們親近神」。那背叛的心必須被帶到神的腳前；那遠離並與神相交之生活隔絕的靈必須與祂相識：「你們親近神」——在祂的敬拜和設立中，在祂要求你們的每一個本分中。2. 「有罪的人哪，要潔淨你們的手」。那來到神面前的人必須有潔淨的手。因此保羅指示「舉起聖潔的手，隨處禱告」（提前2:8）——手無辜於血、賄賂和一切不公正或殘忍的事，並無罪的任何污穢：作罪奴僕的人不順服神。手必須藉着信心、悔改和改革得潔淨，否則我們在祈禱中或在任何敬虔的操練中親近神都是徒然的。3. 心懷二意之人的心必須被潔淨。那些在神和世界之間搖擺不定的人在此被稱為「心懷二意的人」。「要清潔你們的心」就是真誠，並以這單一的目標和原則行事——寧可討神的喜悅也不追求這世界中的任何事物：虛偽是心中的污穢；但那些正確順服神的人必潔淨他們的心，如同潔淨他們的手。4. 「你們要愁苦、悲哀、哭泣」。「神所差來的患難，你們要照祂所願意的方式領受，並當切實感受它們。患難臨到時當愁苦，不可輕看它們；或在同情那些受患難的人時愁苦，並為神教會的災難痛心。要為你們自己的罪和別人的罪悲哀哭泣；爭競和分裂的時候是當悲哀的時候，那些引起爭戰鬥毆的罪是當為之悲哀的。將喜笑變作悲哀，歡樂變作愁悶。」這或許可以作為對憂傷的預言或對嚴肅的處方。人以為可以藐視憂傷，神卻能將它加在他們身上；沒有人笑得那樣開心，祂卻不能將他們的喜笑變為悲哀；而這正是雅各所寫信的冷淡基督徒被警告將遭遇的情形。因此他們被指示在事情惡化之前放下虛浮的歡笑和肉體的享樂，使他們可以盡情於敬虔的憂傷和悔改的眼淚。5. 「務要在主面前自卑」。讓意志的內在行動與上述一切外在的憂傷、患難和悲哀的表現相稱。」此處要求靈裏的謙卑，因為在祂面前——祂主要察看人的靈。「要在為一切邪惡哀痛中有徹底的謙卑；在行善中要有極大的謙卑：務要自卑。」
VI. 我們有極大的鼓勵如此向神行事：「祂必親近那些親近祂的人」（雅4:8），「在祂面前自卑的，祂必叫你們升高」（雅4:10）。那些在盡本分的路上親近神的人，必發現神在施憐憫的路上親近他們。以信心、信靠和順從親近祂，祂必為拯救你們而親近你們。神與我們之間若沒有親密的相交，這是我們的錯，不是祂的錯。「主必叫謙卑的人升高」。我們的主自己如此宣告：「凡自卑的，必升為高」（太23:12）。我們若真正在神不悅的記號下悔改謙卑，我們不久便必知道祂恩惠的益處；祂必將我們從患難中興起，或祂必在患難下興起我們的靈和安慰；祂必在世上將我們興起到尊榮和安全，或祂必在我們往天堂的路上興起我們，以高舉我們的心和情感於世界之上。「神必使謙卑人的靈甦醒」（賽57:15），「耶和華啊，謙卑人的心願，祢早已知道」（詩10:17），祂最終必將他們高舉到榮耀。「尊榮以前必有謙卑。」天上最高的尊榮將是地上最大謙卑的賞賜。
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)
繁體中文
防備毁謗；防備自恃（公元61年）
¹¹ 弟兄們，你們不可彼此批評。人若批評弟兄，論斷弟兄，就是批評律法，論斷律法。你若論斷律法，就不是遵行律法，乃是判斷律法的。
¹² 設立律法和判斷人的，只有一位，就是那能救人也能毁人的。你是誰，竟敢論斷別人呢？
¹³ 嗐！你們有話說：「今天明天我們要往某城裏去，在那裏住一年，做買賣得利」；
¹⁴ 其實明天如何，你們還不知道。你們的生命是甚麼呢？你們原來是一片雲霧，出現少時就不見了。
¹⁵ 你們只當說：「主若願意，我們就可以活着，也可以做這事，或做那事。」
¹⁶ 現今你們竟以張狂誇口；凡這樣誇口都是惡的。
¹⁷ 人若知道行善，卻不去行，這就是他的罪了。
在本章這部分，
I. 我們受警戒防備說壞話的罪：「弟兄們，你們不可彼此批評」（雅4:11）。希臘文 katalaleite 意為說任何可能傷害或損害別人的話；我們不可說別人的壞話——即使是真的——除非我們被召如此行且有必要的場合；更不可說假的壞話，或我們所知的或許是假的事。我們的嘴唇當受仁慈的律法引導，如同真實和公正的律法一樣。所羅門以此作為他賢德婦人品格的必需部分——「她開口就發智慧，她舌上有仁慈的法則」（箴31:26）——這必須是每個真基督徒品格的一部分。「你們不可彼此批評」：1. 因為你們是弟兄。使徒在此所用的稱呼帶着一個論證。既然基督徒是弟兄，他們就不當彼此玷污或毁謗。我們被要求對弟兄的好名聲存溫柔的心；我們不能說好話的地方，寧可不說也不說壞話；我們不可以揭發別人的過失為樂、僅為暴露他們而揭露隱秘的事、或把他們已知的過失誇大過實；最不可製造假故事、傳播他們完全無辜的事。這不就是激起世界的仇恨、鼓勵世界對那些投身於與我們同樣利益、並因此我們與他們同站同倒之人的逼迫嗎？「思想，你們是弟兄。」2. 因為這就是論斷律法：「人若批評弟兄，論斷弟兄，就是批評律法，論斷律法。」摩西的律法說：「不可在民中往來搬弄是非」（利19:16）。基督的律法是：「你們不要論斷人，免得你們被論斷」（太7:1）。兩者的總和和實質是人當彼此相愛。因此毁謗的舌頭在詆毁鄰舍時，就是定神的律法和基督的誡命為罪。違背神的誡命實際上就是說它們的壞話、論斷它們——似乎它們太嚴格、對我們的限制太大。雅各寫信給的基督徒容易因在無關緊要之事上的分歧（如「食物和日子的遵守」，從羅14:1-23可見）而彼此說非常嚴苛的話：「如今」，使徒說，「那因弟兄在神律法所留下的無關緊要之事上不與他同意而責備定罪的，就是因此責備定罪律法——似乎它留下它們為無關緊要是做錯了。那因神話語未定規的任何事而與弟兄爭吵並定罪的，就是因此反映神的話——似乎它不是完全的規則。讓我們當心論斷律法，因為主的律法是完全的；人若違背律法，讓律法判斷他們；他們若不違背，我們就不要論斷他們。」這是極重的邪惡，因為這是忘記我們的位置——我們當是律法的遵行者——而是將自己設立在它之上，似乎我們是它的審判官。犯此處所警戒之罪的人不是律法的遵行者，而是審判官；他篡奪了不屬於他的職分和位置，他最終必因他的擅敢而受苦。那些最樂意自居為律法審判官的人通常在遵行它上最失敗。3. 因為神——賜律法者——已將對人下最終判語的權力完全保留給自己：「設立律法和判斷人的，只有一位，就是那能救人也能毁人的。你是誰，竟敢論斷別人呢？」（雅4:12）。君王和國家不被此處所說的排除在制定律法之外；臣民也不因此被鼓勵違背人的律法；但神仍當被承認為至高的賜律法者——只有祂能向良心頒賜律法，只有祂當受絕對的順從。祂制定律法的權利是無可爭辯的，因為祂有如此的能力執行它們。祂「能救人也能毁人」——沒有別的能如此。祂有能力完全賞賜對祂律法的遵行、並懲罰一切違背；祂能救靈魂使它永遠快樂，或能在殺了之後將其投入地獄；因此當作為大賜律法者受敬畏和順從，一切的審判當交託給祂。既然只有一位賜律法者，我們可以推論世上沒有任何一個人或一群人可以假裝直接頒賜約束良心的律法；因為那是神的特權，不可侵犯。正如使徒先前警戒不要多人作師傅，此處他警戒不要多人作審判官。讓我們不向我們的弟兄發號施令，不論斷定罪他們；我們有神的律法就夠了，它是我們眾人的規則；因此我們不當設立別的規則。讓我們不要擅敢以自己特別的概念和意見作為周圍一切人的規則；因為「只有一位賜律法的」。
II. 我們受警戒防備對自己生命延續的擅敢自信，以及在其上以成功確信制定計劃（雅4:13,14）。使徒既責備了那些作律法審判官和定罪者的人，如今責備那些無視護理的人：「嗐！你們有話說」——一個古老的說法，為引人注意；希臘文可譯為「看哪」，或「看哪，思想，你們說『今天明天我們要往某城裏去，在那裏住一年，做買賣得利』。對這思想和說話的方式反省一下；為此向你們自己交代。」對我們言語和行為的認真反省必向我們顯明許多我們因疏忽而容易陷入並繼續在其中的邪惡。曾有人如古時說——如今太多人仍如此說——「我們要往某城去，做這做那」，為如此長的一段時間，同時一切對護理安排的認真尊重都被忽略了。此處請注意：1. 屬世而好計劃的人何等容易在計劃中將神排除。哪裏有人定意於屬世之物，這些就有奇異的力量獨佔心中的思想。因此我們當小心在追求下面任何事物上不要太熱切或太急切。2. 屬世的幸福有多少在於人預先對自己所做的應許。他們的頭中充滿了美好的幻想——關於他們在某個將來時候要做甚麼、成為甚麼、享受甚麼——而那時他們既不能確定時間，也不能確定他們所應許自己的任何好處；因此請注意：3. 沒有護理的配合而在將來期望任何好事是何等虛空的事。「我們要往某城」（他們說），或許到安提阿、或大馬士革、或亞歷山大——那些都是當時通商的大地方；但他們出發時怎能確定能到達這些城中的任何一個呢？或許有甚麼會攔阻他們的路，或叫他們到別處，或割斷生命的線。許多出門旅行的人已經回了他們永遠的家，從未到達旅程的終點。但假設他們到了所定的城，他們怎知道會在那裏住呢？或許有甚麼會叫他們回去，或叫他們離開，並縮短他們的停留。或假設他們住滿了他們所定的時間，他們仍不能確定會在那裏做買賣；或許他們會在那裏生病，或遇不到他們所期望的交易對象。是的，假設他們到那城、住一年、做買賣，他們仍或許不得利；在這世界得利至多不過是不確定的事，他們或許做的虧本交易多過賺錢的。而對這一切細節，生命的脆弱、短暫和不確定當遏制如此為將來制定計劃者的虛浮和擅敢自信：「你們的生命是甚麼呢？你們原來是一片雲霧，出現少時就不見了」（雅4:14）。神智慧地將我們留在對將來事件的黑暗中，甚至對生命本身的長短也是如此。我們「不知道明天如何」；我們或許知道我們打算做甚麼成為甚麼，但一千件事可能發生阻止我們。我們對生命本身也不確定，因為它不過如「雲霧」——有貌而無實，不堅實也不確定，容易散去消失。我們能定明日太陽升起的時和分，卻不能定雲霧散去的確切時間；我們的生命就是如此：「它出現少時就不見了」；它對這世界不見了，但有一個生命要在另一個世界繼續；而既然這生命如此不確定，我們眾人都當為那將來的生命預備和積蓄。
III. 我們受教保持對神旨意的倚靠的恆常意識——對生命及其一切行動和享受：「你們只當說：『主若願意，我們就可以活着，也可以做這事，或做那事』」（雅4:15）。使徒既責備了他們的不當，如今指示他們如何更好：「你們當隨時在心中如此說，在適當場合用舌頭如此說，尤其在你們恆常的祈禱和敬拜中——若主允許、若祂要悅納並賜福你們，你們有如此如此的計劃要成就。」這不當以輕忽、形式化和習慣性的方式說，而當思想所說的，當在所說的中虔誠而認真。與別人交往時如此表達是好的，但在我們一切所行的事上向自己如此說是不可缺少的。Syn Theo——「在神的允許和賜福下」，希臘人用以作為每一項事業的開始。1. 「主若願意，我們就可以活着」。我們必須記得我們的時候不在自己手中，而在神的調度中；我們活着如神所定的時間、在神所定的境況中，因此當向祂順服——甚至對生命本身；而那麼，2. 「主若願意，我們也可以做這事或那事」。我們一切的行動和計劃都在天上的掌管之下。我們的頭或許充滿了掛慮和打算。我們或許為自己、為家人、為朋友計劃做這事那事；但護理有時打破我們一切的措施，將我們的計劃攪亂。因此我們為行動的謀略和行動中的行為都當完全交託給神；我們一切所計劃和所行的都當帶着對神順服的倚靠。
IV. 我們受指示避免虛浮的誇口，並看它不僅為軟弱、更為極邪惡的事。「現今你們竟以張狂誇口；凡這樣誇口都是惡的」（雅4:16）。他們向自己應許生命和興盛、以及世上偉大的事而不正當地尊重神；然後他們以這些事誇口。屬世之人的喜樂就是如此——以他們一切的成功誇口，是的，常在他們還不知道會有甚麼成功之前就以他們的計劃誇口。人以自己除了虛浮和擅敢外別無權利的事誇口何等常見！「這樣的誇口」（使徒說）「是惡的」；它是愚昧的也是有害的。人在本當注意前述（雅4:8-10）使人謙卑的本分時，以屬世的事和他們野心勃勃的計劃誇口，是非常邪惡的事。它在神的算計中是大罪，將給自己帶來大失望，最終將成為他們的毁滅。我們若在神裏喜樂——我們的時候在祂手中、一切事件在祂的調度中、祂是與我們立約的神——這喜樂是好的；神的智慧、能力和護理那時都為使我們得益處而效力：但我們若在自己虛浮的自信和擅敢的誇口中喜樂，這是惡的；這是一切智慧善良的人當小心避免的邪惡。
V. 我們受教在我們一切品行中按自己的確信行事，無論我們與神還是人打交道，都當看我們永不在自己的知識上違背自己（雅4:17）：「人若知道行善，卻不去行，這就是他的罪了」；這是加重的罪；是帶着見證人犯罪；是有最壞的見證人——他自己的良心——反對他。請注意：1. 這與說「主若願意，我們就可以做這事或那事」的明顯教訓直接相連；他們或許會說：「這是非常顯而易見的事；誰不知道我們都倚靠全能的神得『生命、氣息和萬物』呢？」那麼記住，你們若知道這事，每當你們如此倚靠不相稱地行事時，「人若知道行善卻不去行，這就是他的罪」——更大的罪。2. 疏忽之罪是要受審判的罪，如同干犯之罪。那不行他所知當行的善的人，如同那行他所知不當行的惡的人一樣，必被定罪。因此讓我們小心良心被正確地教導，然後忠實而恆常地順從它；因為「我們的心若不責備我們，就可以向神坦然無懼了」；但我們若說「我們看見」卻不照我們所見的行事，那麼「我們的罪還在」（約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，我們被引導去思想：I. 除了前一章所提的之外，爭競的幾個原因，並防備它們（雅4:1-5）。II. 我們當離棄這世界的友誼，以至完全順服降服於神（雅4:4-10）。III. 一切贬損和輕率論斷別人的事都當小心避免（雅4:11,12）。IV. 我們必須對神聖護理的安排保持恆常的尊重，並予以最大的順從（雅4:13-17）。