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Jas 5:1-20.
英文原文
Jas 5:1-20.
WOES COMING ON THE WICKED RICH: BELIEVERS SHOULD BE PATIENT UNTO THE LORD'S COMING: VARIOUS EXHORTATIONS.
1. Go to now--Come now. A phrase to call solemn attention.
ye rich--who have neglected the true enjoyment of riches, which consists in doing good. James intends this address to rich Jewish unbelievers, not so much for themselves, as for the saints, that they may bear with patience the violence of the rich
(Jas 5:7),
knowing that God will speedily avenge them on their oppressors [BENGEL].
miseries that shall come--literally, "that are coming upon you" unexpectedly and swiftly, namely, at the coming of the Lord
(Jas 5:7);
primarily, at the destruction of Jerusalem; finally, at His visible coming to judge the world.
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2. 坏了——因你们的压迫而招致的神的咒诅，使你们所积攒的财宝（雅 5:4）即将被毁。加尔文（Calvin）认为其意为：你们的财富既不造福他人，甚至对自己也无益处，就这样消失了，例如箱子里被虫蛀的衣服。
衣服……虫咬了——参 太 6:19, 20。
英文原文
2. corrupted--about to be destroyed through God's curse on your oppression, whereby your riches are accumulated
(Jas 5:4).
CALVIN thinks the sense is, Your riches perish without being of any use either to others or even to yourselves, for instance, your garments which are moth-eaten in your chests.
garments . . . moth-eaten--referring to
Mt 6:19, 20.
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3. 长了锈——“锈透了”[阿尔福德（Alford）]。
锈……作见证告你们——在审判的日子；即见证你们的财富对任何人都没有益处，闲置不用而生了锈。
吃你们的肉——那曾吃掉你们财富的锈，那时将啃噬你们的良心，并伴随着永远吞噬你们身体的刑罚。
如同……火——不是生锈般缓慢的过程，而是如火吞噬般迅速。
末世——你们所堆积的，并非如你们所想的财宝（参 路 12:19），而是招致末世之怒，即主将来之审判。阿尔福德（Alford）更字面地译作：“你们在（in）这些末世（即将来审判之前）为自己积攒了（属世的）财宝”，毫无益处，却没有悔改寻求救恩（参 雅 5:5 之注释）。
英文原文
3. is cankered--"rusted through" [ALFORD].
rust . . . witness against you--in the day of judgment; namely, that your riches were of no profit to any, lying unemployed and so contracting rust.
shall eat your flesh--The rust which once ate your riches, shall then gnaw your conscience, accompanied with punishment which shall prey upon your bodies for ever.
as . . . fire--not with the slow process of rusting, but with the swiftness of consuming fire.
for the last days--Ye have heaped together, not treasures as ye suppose (compare
Lu 12:19),
but wrath against the last days, namely, the coming judgment of the Lord. ALFORD translates more literally, "In these last days (before the coming judgment) ye laid up (worldly) treasure" to no profit, instead of repenting and seeking salvation (see on
Jas 5:5).
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4. 听哪——唤起对他们将临之厄运的注意，绝非空洞的威吓。
工人——字面是"作工的人"。
被你们亏待——英文译本（English Version）如此译是对的。不像阿尔福德（Alford）所译"从你们……呼喊"。"亏留工价"在富人方面实际上是"欺诈"的行为，因为贫穷的工人没有立即得到报酬。因此短语不是"被你们扣留"，而是"出于你们"；后者暗示实质上的、而非公开的欺诈。雅各参考
申24:14, 15，
"当日……给他工价，日头不可落在他上面，免得他向耶和华哀求，罪便归你"。许多罪"呼喊"求天上伸冤，人却默然不究，如不贞和不义[本革尔（Bengel）]。特别得罪神的罪据说向祂"呼喊"。富人本当白白地给穷人；他们不如此行就是罪。不偿还债务是更大的罪。不偿还穷人的债务是最大的罪，因为工人的工价是他的一切。
呼声——双重的呼声；既是抽象的工价的呼声，也是被雇之工人的呼声。
万军之主——新约中仅见于此。在
罗9:29
中是引文。这适合本书的犹太色彩。它提醒那些以为穷人没有保护者的富人：天上地下全军之主是后者的守护者和伸冤者。祂与"将临的主"耶稣
(雅5:7)
是同一位。
英文原文
4. Behold--calling attention to their coming doom as no vain threat.
labourers--literally "workmen."
of you kept back--So English Version rightly. Not as ALFORD, "crieth out from you." The "keeping back of the hire" was, on the part OF the rich, virtually an act of "fraud," because the poor laborers were not immediately paid. The phrase is therefore not, "kept back by you," but "of you"; the latter implying virtual, rather than overt, fraud. James refers to
De 24:14, 15,
"At this day . . . give his hire, neither shall the sun go down upon it, lest he CRY against thee unto the Lord, and it be sin unto thee." Many sins "cry" to heaven for vengeance which men tacitly take no account of, as unchastity and injustice [BENGEL]. Sins peculiarly offensive to God are said to "cry" to Him. The rich ought to have given freely to the poor; their not doing so was sin. A still greater sin was their not paying their debts. Their greatest sin was not paying them to the poor, whose wages is their all.
cries of them--a double cry; both that of the hire abstractly, and that of the laborers hired.
the Lord of sabaoth--here only in the New Testament. In
Ro 9:29
it is a quotation. It is suited to the Jewish tone of the Epistle. It reminds the rich who think the poor have no protector, that the Lord of the whole hosts in heaven and earth is the guardian and avenger of the latter. He is identical with the "coming Lord" Jesus
(Jas 5:7).
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5. 译作"你们奢华……纵欲"。前者表达奢侈的娇纵；后者表达放纵和挥霍。他们的奢华是建立在被欺诈的穷人的基础上
(雅5:4)。
在地上——这曾作为你们放纵舞台的大地，也将成为你们将临之审判的舞台：你们所有的不再是地上的享乐，而是刑罚。
养……心——即如兽一般满足你们身体的欲望，直到心满意足；你们活着是为了吃，不是为活而吃。
好像宰杀的日子——最古老的权威省略"好像"。你们像牲畜一样，在即将被宰杀的那一日尽情地吃，却不知宰杀临近。这短语对应"末世"
(雅5:3)，
支持阿尔福德（Alford）在那里译作"在"而非"为"。
英文原文
5. Translate, "Ye have luxuriated . . . and wantoned." The former expresses luxurious effeminacy; the latter, wantonness and prodigality. Their luxury was at the expense of the defrauded poor
(Jas 5:4).
on the earth--The same earth which has been the scene of your wantonness, shall be the scene of the judgment coming on you: instead of earthly delights ye shall have punishments.
nourished . . . hearts--that is glutted your bodies like beasts to the full extent of your hearts' desire; ye live to eat, not eat to live.
as in a day of slaughter--The oldest authorities omit "as." Ye are like beasts which eat to their hearts' content on the very day of their approaching slaughter, unconscious it is near. The phrase answers to "the last days,"
Jas 5:3,
which favors ALFORD'S translation there, "in," not "for."
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6. 你们定了……义人的罪——希腊文不定过去式表达"你们惯于定……义人的罪"。他们对基督——"那义者"——的定罪，是雅各首先想到的。但一切所流的和将流的无辜之血都包括在内，圣灵也把雅各自己——被称为"义者"、在动乱中被杀的人——包括在内。见我的导言。
这使本节的表达格外贴切，与"义人"
(雅5:16)
相同。耶稣和祂百姓的公义或义，特别惹怒世上不敬虔的大人物。
他不抗拒你们——那义者的忍耐被恶人滥用为大胆逼迫的诱因，仿佛他们可以为所欲为而不受惩罚。神"阻挡骄傲的人"
(雅4:6)；
但耶稣作为人，"如同羊被牵到宰杀之地，又像羊羔在剪毛的人手下，祂不开口"：照样祂的百姓在受逼迫下温柔。终有一日神要（字面"列阵对抗"）抵挡祂和他们的一切仇敌。
英文原文
6. Ye have condemned . . . the just--The Greek aorist expresses, "Ye are accustomed to condemn . . . the just." Their condemnation of Christ, "the Just," is foremost in James' mind. But all the innocent blood shed, and to be shed, is included, the Holy Spirit comprehending James himself, called "the Just," who was slain in a tumult. See my
Introduction.
This gives a peculiar appropriateness to the expression in this verse, the same "as the righteous (just) man"
(Jas 5:16).
The justice or righteousness of Jesus and His people is what peculiarly provoked the ungodly great men of the world.
he doth not resist you--The very patience of the Just one is abused by the wicked as an incentive to boldness in violent persecution, as if they may do as they please with impunity. God doth "resist the proud"
(Jas 4:6);
but Jesus as man, "as a sheep is dumb before the shearers, so He opened not His mouth": so His people are meek under persecution. The day will come when God will resist (literally, "set Himself in array against") His foes and theirs.
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7. 所以弟兄们，要忍耐——既然审判如此临近
(雅5:1, 3)，
你们可以效法那不抗拒的义者
(雅5:6)
而"忍耐"。
弟兄们——与"富足"的欺压者
(雅5:1-6)
相对。
直到主来——基督来的时候，你们忍耐的试炼就停止了。
农夫等候——即因着最终丰收的盼望，耐心忍受劳苦和延迟。其"宝贵"（比较
诗126:6，
"流泪撒种"）将充分补偿过去的一切。比较同一意象，
加6:3, 9。
为此忍耐——"在其上"，就……而言。
直到得了——"直到它得了"[阿尔福德（Alford）]。即使保留英文译本（English Version），对秋雨春雨的获得也不当理解为他盼望的对象，而是丰收——那些雨是其必要前奏。秋雨在播种时降下，约十一月或十二月；春雨约三月或四月，使谷物成熟以备收割。那要在将来的属灵收割之前降下的春雨，可能是另一次五旬节式的圣灵浇灌。
英文原文
7. Be patient therefore--as judgment is so near
(Jas 5:1, 3),
ye may well afford to be "patient" after the example of the unresisting Just one
(Jas 5:6).
brethren--contrasted with the "rich" oppressors,
Jas 5:1-6.
unto the coming of the Lord--Christ, when the trial of your patience shall cease.
husbandman waiteth for--that is, patiently bears toils and delays through hope of the harvest at last. Its "preciousness" (compare
Ps 126:6,
"precious seed") will more than compensate for all the past. Compare the same image,
Ga 6:3, 9.
hath long patience for it--"over it," in respect to it.
until he receive--"until it receive" [ALFORD]. Even if English Version be retained, the receiving of the early and latter rains is not to be understood as the object of his hope, but the harvest for which those rains are the necessary preliminary. The early rain fell at sowing time, about November or December; the latter rain, about March or April, to mature the grain for harvest. The latter rain that shall precede the coming spiritual harvest, will probably be another Pentecost-like effusion of the Holy Ghost.
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8. 来……近了——希腊文表达现在时和一种确定的状态。
彼前4:7，
"近了"。我们当持续处于等候主来的状态中，视之为始终临近的事件。没有什么比意识到祂快来更能"坚固你们的心"于眼前的苦难中。
英文原文
8. coming . . . draweth nigh--The Greek expresses present time and a settled state.
1Pe 4:7,
"is at hand." We are to live in a continued state of expectancy of the Lord's coming, as an event always nigh. Nothing can more "stablish the heart" amidst present troubles than the realized expectation of His speedy coming.
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9. 不要——不如作"不要发怨言"。希腊文字面是"叹息"：一种半压抑的不耐烦和严厉论断的低语，不是大声或自由地发出的。他既已劝勉他们忍耐地忍受恶人的错待，如今又劝勉他们对弟兄所给的冒犯存宽容的心。基督徒虽然耐心忍受前者，却有时对后者——虽然轻得多——不耐烦。
免得……审判——最好的抄本权威作"审判"。雅各参考
太7:1，
"你们不要论断人，免得你们被审判"。"彼此发怨言"实际上就是论断，因此要承担被审判的责任。
审判官……站在门前——参考
太24:33。
两处希腊文相同，因此此处也当像那里一样译作复数的"门"。这短语意思是"近在咫尺"
(创4:7)，
在最古老的解释[约拿单和他尔根（Targums of Jonathan and Jerusalem）]中被解释为"你的罪被保留到将来的审判"。比较"永久的门户"
(诗24:7，
祂要从其中出来)。首先指主来毁灭耶路撒冷；最终指祂再次可见地来审判。
英文原文
9. Grudge not--rather "Murmur not"; "grumble not." The Greek is literally, "groan": a half-suppressed murmur of impatience and harsh judgment, not uttered aloud or freely. Having exhorted them to patience in bearing wrongs from the wicked, he now exhorts them to a forbearing spirit as to the offenses given by brethren. Christians, who bear the former patiently, sometimes are impatient at the latter, though much less grievous.
lest . . . condemned--The best manuscript authorities read, "judged." James refers to
Mt 7:1,
"Judge not lest ye be judged." To "murmur against one another" is virtually to judge, and so to become liable to be judged.
judge . . . before the door--referring to
Mt 24:33.
The Greek is the same in both passages, and so ought to be translated here as there, "doors," plural. The phrase means "near at hand"
(Ge 4:7),
which in the oldest interpretations [Targums of Jonathan and Jerusalem] is explained, "thy sin is reserved unto the judgment of the world to come." Compare "the everlasting doors"
(Ps 24:7,
whence He shall come forth). The Lord's coming to destroy Jerusalem is primarily referred to; and ultimately, His coming again visibly to judgment.
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10. 众先知——他们特别受逼迫，因此特别"为有福"。
受苦的榜样——不如简单译作"受苦"，字面"恶待"。
英文原文
10. the prophets--who were especially persecuted, and therefore were especially "blessed."
example of suffering affliction--rather, simply, "of affliction," literally, "evil treatment."
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11. 看为有福——
(太5:10)。
忍耐——最古老的权威作"曾忍耐"，比英文译本（English Version）更贴切："那些过去的日子里如先知和约伯一样曾忍耐试炼的人。"这样的人——不是那些"在世上享奢华、纵欲"的人
(雅5:5)——才是"有福的"。
忍耐——不如作"恒忍"，与"恒忍"对应：希腊文词相应。不同于
雅5:10
"忍耐"的希腊文词。同一词在
雅1:3
也当译作"恒忍"。他在此回到他一开始的主题。
约伯——本段表明约伯的历史关乎一个真实而非虚构的人；否则他的情形根本不能作为榜样引用。虽然他表现出许多不耐，但他总是回到这一点：将自己完全交托给神，最终表现出完全的恒忍顺服之灵。
看见——（以心眼看见）。阿尔福德（Alford）从古老而真实的读法译作"也看见"等。不过那古读也可如英文译本译出。
主给他的结局——主所赐的结局。约伯若有许多要"忍受"，也要记得约伯那有福的"结局"。因此，学效——虽然多受试炼，却要"忍耐到底"。
明显——阿尔福德（Alford）等人译作"既然"、"因为"。
满心怜悯……大有慈悲——前者指"感觉"；后者指行动。祂的怜悯显于不把超过恒忍者所能承受的试炼加在他身上；祂的慈悲显于赐试炼一个有福的"结局"[本革尔（Bengel）]。
英文原文
11. count them happy--
(Mt 5:10).
which endure--The oldest authorities read, "which have endured," which suits the sense better than English Version: "Those who in past days, like the prophets and Job, have endured trials." Such, not those who "have lived in pleasure and been wanton on the earth"
(Jas 5:5),
are "happy."
patience--rather, "endurance," answering to "endure": the Greek words similarly corresponding. Distinct from the Greek word for "patience"
Jas 5:10.
The same word ought to be translated, "endurance,"
Jas 1:3.
He here reverts to the subject which he began with.
Job--This passage shows the history of him is concerning a real, not an imaginary person; otherwise his case could not be quoted as an example at all. Though he showed much of impatience, yet he always returned to this, that he committed himself wholly to God, and at last showed a perfect spirit of enduring submission.
and have seen--(with the eyes of your mind). ALFORD translates from the old and genuine reading, "see also," &c. The old reading is, however, capable of being translated as English Version.
the end of the Lord--the end which the Lord gave. If Job had much to "endure," remember also Job's happy "end." Hence, learn, though much tried, to "endure to the end."
that--ALFORD and others translate, "inasmuch as," "for."
pitiful . . . of tender mercy--The former refers to the "feeling"; the latter, to the act. His pity is shown in not laying on the patient endurer more trials than he is able to bear; His mercy, in His giving a happy "end" to the trials [BENGEL].
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12. 最要紧的——因为起誓与方才所推荐的基督徒温柔的"恒忍"完全相违。
不可起誓——因不耐烦，试炼可能引诱你们
(雅5:10, 11)。
与此相对的是正当的舌头之用，
雅5:13。
雅各在此参考
太5:34
等。
你们说话，是就说是——在日常言谈中不要使用誓言，让简单的肯定或否定被视为足以确立你们的话。
审判——字面"判断"，即"站在门前的"审判官"的判断
(雅5:9)。
英文原文
12. But above all--as swearing is utterly alien to the Christian meek "endurance" just recommended.
swear not--through impatience, to which trials may tempt you
(Jas 5:10, 11).
In contrast to this stands the proper use of the tongue,
Jas 5:13.
James here refers to
Mt 5:34,
&c.
let your yea be yea--Do not use oaths in your everyday conversation, but let a simple affirmative or denial be deemed enough to establish your word.
condemnation--literally, "judgment," namely, of "the Judge" who "standeth before the doors"
(Jas 5:9).
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13. 受苦——指"受苦害"
(雅5:10)。
他就该祷告——不是在不耐烦中"起誓"。
喜乐——心里快乐。
歌颂——赞美的诗歌。保罗和西拉即使在苦难中也唱诗。
英文原文
13. afflicted--referring to the "suffering affliction"
(Jas 5:10).
let him pray--not "swear" in rash impatience.
merry--joyous in mind.
sing psalms--of praise. Paul and Silas sang psalms even in affliction.
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14. 请长老来——不是某一位长老，如罗马天主教所解释，以为其临终涂油辩护。长老们为病人所作的祷告，与他们会众所代表的整个教会的祷告大体相同[本革尔（Bengel）]。
用油抹他——基督交给使徒的做法后来与按手礼一同延续，作为教会中医治最高权能的记号，正如我们在
林前6:2
所见教会最高司法功能。如今神迹性的医治恩赐大部分已经收回，在缺少实际的事上使用记号，就是无意义的迷信。比较其他如今已合理停止的使徒做法，
林前11:4-15; 16:20。
"能借祷告使病人康复的，就让他们用油；不能如此的，就当避免使用空洞的记号"[惠特克（Whitaker）]。罗马天主教的临终涂油是施行于那些生命无望的人，为医治灵魂，而雅各的涂油是为医治身体。卡耶坦枢机（Cardinal Cajetan）[《注释》（Commentary）]承认雅各不可能指临终涂油。油在东方，尤其在犹太人中（见《他勒目》——耶路撒冷和巴比伦版），被广泛用作治疗剂。它也是神恩典的记号。因此它是行神迹性医治时合适的记号。
奉主的名——惟独借祂神迹才得以施行：人不过是工具。
英文原文
14. let him call for the elders--not some one of the elders, as Roman Catholics interpret it, to justify their usage in extreme unction. The prayers of the elders over the sick would be much the same as though the whole Church which they represent should pray [BENGEL].
anointing him with oil--The usage which Christ committed to His apostles was afterwards continued with laying on of hands, as a token of the highest faculty of medicine in the Church, just as we find in
1Co 6:2
the Church's highest judicial function. Now that the miraculous gift of healing has been withdrawn for the most part, to use the sign where the reality is wanting would be unmeaning superstition. Compare other apostolic usages now discontinued rightly,
1Co 11:4-15; 16:20.
"Let them use oil who can by their prayers obtain recovery for the sick: let those who cannot do this, abstain from using the empty sign" [WHITAKER]. Romish extreme unction is administered to those whose life is despaired of, to heal the soul, whereas James' unction was to heal the body. CARDINAL CAJETAN [Commentary] admits that James cannot refer to extreme unction. Oil in the East, and especially among the Jews (see the Talmud, Jerusalem and Babylon), was much used as a curative agent. It was also a sign of the divine grace. Hence it was an appropriate sign in performing miraculous cures.
in the name of the Lord--by whom alone the miracle was performed: men were but the instruments.
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15. 祷告——他没有说油能拯救：那不过是记号。
救——显然不是如罗马天主教所说的"救"灵魂，而是"医治""病人"：正如"主必叫他起来"一语所证明。所以同一希腊文词在
太9:21, 22
译作"（你）痊愈"。
他若……罪——因为并非所有病人都是因某些特殊的罪而患病。此处假设一种因特殊罪而受病患之灾的情形。
犯了——字面"处于**犯了罪的状态"，即处于所犯之罪的后果之下。
他——不如作"它"：他所犯的罪必蒙赦免。罪与病的联系在
赛33:24; 太9:2-5; 约5:14
中暗示。英国国教所保留的病人赦罪，指病人所承认
(雅5:16)
并悔改的罪——这些罪在教会和信仰事业上造成了外在的 scandal；而非指罪在它们与神——惟一审判者——的关系上。
英文原文
15. prayer--He does not say the oil shall save: it is but the symbol.
save--plainly not as Rome says, "save" the soul. but heal "the sick": as the words, "the Lord shall raise him up," prove. So the same Greek is translated, "made (thee) whole,"
Mt 9:21, 22.
and if . . . sins--for not all who are sick are so because of some special sins. Here a case is supposed of one visited with sickness for special sins.
have committed--literally, "be in a state of having committed sins," that is, be under the consequences of sins committed.
they--rather, "it": his having committed sins shall be forgiven him. The connection of sin and sickness is implied in
Isa 33:24; Mt 9:2-5; Joh 5:14.
The absolution of the sick, retained in the Church of England, refers to the sins which the sick man confesses
(Jas 5:16)
and repents of, whereby outward scandal has been given to the Church and the cause of religion; not to sins in their relation to God, the only Judge.
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16. 最古老的权威作"所以你们要彼此认"等。不仅在病患的特殊情况中，而是普遍地认罪。
罪——你们的过失和冒犯，是彼此之间的关系。这词与"罪"不同。
太5:23, 24; 路17:4
说明此处的训诲。
互相——不是向神父，如罗马天主教所坚持。英国国教在某些情况下建议认罪。罗马天主教在一切情况下强制认罪。认罪在以下情况是可取的：（1）对邻舍所行的错事；（2）在良心不安时，我们请教敬虔的牧者或朋友，如何得着神的赦免和不再犯罪的力量，或当我们渴望他们为我们代求（"你们要互相代求"）："认罪可以向任何能祷告的人而行"[本革尔（Bengel）]；（3）在教会和世界面前公开认罪，作为悔改的标记。不是耳语式的认罪（auricular confession）。
使你们得医治——医治你们的疾病。也指，若你们的病是罪的刑罚，罪既借代求的祷告得赦免，"你们就可以得医治"。也指，你们可以得属灵的医治。
恳切——强烈而热切，不"三心二意"
(雅1:6)，
[伯撒（Beza）]。"当被圣灵加力时"，如同那些行神迹的人[哈蒙德（Hammond）]。这符合希腊文词的排列和意义。义人的祷告一般总是蒙垂听，但他为别人医治所作的具体请求，在当时很可能得蒙应允，当他是一位拥有特殊圣灵恩赐的人之时。阿尔福德（Alford）译作"大有功效"。"义人"是那自己小心避免"过失"，并以行为显明信心的人
(雅2:24)。
英文原文
16. The oldest authorities read, "Confess, THEREFORE," &c. Not only in the particular case of sickness, but universally confess.
faults--your falls and offenses, in relation to one another. The word is not the same as sins.
Mt 5:23, 24; Lu 17:4,
illustrate the precept here.
one to another--not to the priest, as Rome insists. The Church of England recommends in certain cases. Rome compels confession in all cases. Confession is desirable in the case of (1) wrong done to a neighbor; (2) when under a troubled conscience we ask counsel of a godly minister or friend as to how we may obtain God's forgiveness and strength to sin no more, or when we desire their intercessory prayers for us ("Pray for one another"): "Confession may be made to anyone who can pray" [BENGEL]; (3) open confession of sin before the Church and the world, in token of penitence. Not auricular confession.
that ye may be healed--of your bodily sicknesses. Also that, if your sickness be the punishment of sin, the latter being forgiven on intercessory prayer, "ye may be healed" of the former. Also, that ye may be healed spiritually.
effectual--intense and fervent, not "wavering"
(Jas 1:6),
[BEZA]. "When energized" by the Spirit, as those were who performed miracles [HAMMOND]. This suits the collocation of the Greek words and the sense well. A righteous man's prayer is always heard generally, but his particular request for the healing of another was then likely to be granted when he was one possessing a special charism of the Spirit. ALFORD translates, "Availeth much in its working." The "righteous" is one himself careful to avoid "faults," and showing his faith by works
(Jas 2:24).
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17. 以利亚……与我们是一样性情的人——因此不能说他被提升到我们之上，以至于不能提供适用于我们这些常人的榜样。
恳切祷告——字面"用祷告祷告"：希伯来语表达法，意为恳切地祷告。比较
路22:15，
"我很愿意"，即恳切愿意。阿尔福德（Alford）错误地说，以利亚求不降雨的祷告"在旧约历史中连暗示也没有"。在
王上17:1
清楚地暗示："我指着所事奉永生耶和华以色列的神起誓，这几年我若不祷告，必不降露不下雨。"他对事实的预言是按照祷告中所得的神圣指示。他因嫉妒神的尊荣
(王上19:10)，
并且与神同心憎恶背道，他求以全国性的审判——干旱——来刑罚全国的偶像崇拜；当以色列表示悔改时，他为除去这灾罚祷告，正如
王上18:39-42
所暗示；
比较
路4:25。
三年等——比较
王上18:1，
"第三年"，即从以利亚前往撒勒法算起；预言
(雅5:1)
大概早五六个月。
英文原文
17. Elias . . . like passions as we--therefore it cannot be said that he was so raised above us as to afford no example applicable to common mortals like ourselves.
prayed earnestly--literally, "prayed with prayer": Hebraism for prayed intensely. Compare
Lu 22:15,
"With desire I have desired," that is, earnestly desired. ALFORD is wrong in saying, Elias' prayer that it might not rain "is not even hinted at in the Old Testament history." In
1Ki 17:1
it is plainly implied, "As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word." His prophecy of the fact was according to a divine intimation given to him in answer to prayer. In jealousy for God's honor
(1Ki 19:10),
and being of one mind with God in his abhorrence of apostasy, he prayed that the national idolatry should be punished with a national judgment, drought; and on Israel's profession of repentance he prayed for the removal of the visitation, as is implied in
1Ki 18:39-42;
compare
Lu 4:25.
three years, &c.--Compare
1Ki 18:1,
"The third year," namely, from Elijah's going to Zarephath; the prophecy
(Jas 5:1)
was probably about five or six months previously.
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18. 祷告……又——即"于是就"。注意祷告与其成就之间的联系。
地也生出土产——它通常和应有的果子，此前因罪的缘故而被扣留。三年半也是两个见证人预言的日子，他们"有权柄关闭和敞开天上，使雨不降"。
英文原文
18. prayed . . . and--that is, "and so." Mark the connection between the prayer and its accomplishment.
her fruit--her usual and due fruit, heretofore withheld on account of sin. Three and a half years is the time also that the two witnesses prophesy who "have power to shut and open heaven that it rain not."
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19. 借着方才所推荐的同心合意和代求的祷告，挽回一个走迷之罪人的福分。
失迷——更字面"被引诱偏离"。
真理——福音的教义和训诲。
有人——字面"任何人"；如前面的"任何人"。每个人当寻求每个人的救恩[本革尔（Bengel）]。
英文原文
19. The blessing of reclaiming an erring sinner by the mutual consent and intercessory prayer just recommended.
do err--more literally, "be led astray."
the truth--the Gospel doctrine and precepts.
one--literally, "any"; as "any" before. Everyone ought to seek the salvation of everyone [BENGEL].
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20. 这人——那被挽回者。
知道——为他的安慰，并鼓励别人也如此行。
必救——将来式。如此被挽回之人的救恩此后要显明出来。
遮盖许多的罪——不是他自己的，而是被挽回者的罪。希腊文动词的关身语态要求如此。
箴10:12
指爱心在人面前"遮盖"别人的罪；雅各指借着使别人归正，使那人的罪在神面前被遮盖——即被基督的赎罪遮盖。他借着使归正者有分于赦免一切罪的基督之约而成就此事。虽然这罪的遮盖已包含在前面的"必救"中，雅各仍表达出来，以详细标明借着挽回者的器皿性事奉所赐给悔改者之福分的浩大，并激励别人去行同样的善事。
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罗伯特·贾米森（Robert Jamieson）、A. R. 福塞特（A. R. Fausset）、大卫·布朗（David Brown）
《圣经批注与解经全书》（Commentary Critical and Explanatory on the Whole Bible）（1871）
增补、勘误与格言请寄给编者
英文原文
20. Let him--the converted.
know--for his comfort, and the encouragement of others to do likewise.
shall save--future. The salvation of the one so converted shall be manifested hereafter.
shall hide a multitude of sins--not his own, but the sins of the converted. The Greek verb in the middle voice requires this.
Pr 10:12
refers to charity "covering" the sins of others before men; James to one's effecting by the conversion of another that that other's sins be covered before God, namely, with Christ's atonement. He effects this by making the convert partaker in the Christian covenant for the remission of all sins. Though this hiding of sins was included in the previous "shall save," James expresses it to mark in detail the greatness of the blessing conferred on the penitent through the converter's instrumentality, and to incite others to the same good deed.
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Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
Send Addenda, Corrigenda, and Sententiae to the editor
雅 5:1-20.
灾祸临到恶富之人：信徒当忍耐直到主来：各项劝勉。
1. 嗐，你们——意为“来吧”。这是唤起严肃注意的用语。
你们这些富足人——你们忽略了财富的真正享受，即行善。雅各这番话是对富有的犹太不信者说的，与其说是为他们自己，不如说是为圣徒的缘故，使他们能忍耐富人的暴行（雅 5:7），知道神必快快为他们报仇[本格尔（Bengel）]。
将到的苦难——字面意为“正临到你们身上的”，出乎意料且迅速，即在主来之时（雅 5:7）；首先在耶路撒冷毁灭之时，最终在他 visibly 来审判世界之时。