1
Jas 3:1-18.
英文原文
Jas 3:1-18.
DANGER OF EAGERNESS TO TEACH, AND OF AN UNBRIDLED TONGUE: TRUE WISDOM SHOWN BY UNCONTENTIOUS MEEKNESS.
1. be not--literally, "become not": taking the office too hastily, and of your own accord.
many--The office is a noble one; but few are fit for it. Few govern the tongue well
(Jas 3:2),
and only such as can govern it are fit for the office; therefore, "teachers" ought not to be many.
masters--rather, "teachers." The Jews were especially prone to this presumption. The idea that faith (so called) without works
(Jas 2:14-26)
was all that is required, prompted "many" to set up as "teachers," as has been the case in all ages of the Church. At first all were allowed to teach in turns. Even their inspired gifts did not prevent liability to abuse, as James here implies: much more is this so when self-constituted teachers have no such miraculous gifts.
knowing--as all might know.
we . . . greater condemnation--James in a humble, conciliatory spirit, includes himself: if we teachers abuse the office, we shall receive greater condemnation than those who are mere hearers (compare
Lu 12:42-46).
CALVIN, like English Version, translates, "masters" that is, self-constituted censors and reprovers of others
Jas 4:12
accords with this view.
2
無標題
2. 都——希臘文意含「毫無例外地全都」：甚至包括使徒。
不……失言——字面是「不絆跌」：即在言語上沒有過失或「失言」的人：在這方面，自命為「教師」的人尤其受到考驗。
英文原文
2. all--The Greek implies "all without exception": even the apostles.
offend not--literally "stumbleth not": is void of offence or "slip" in word: in which respect one is especially tried who sets up to be a "teacher."
3
無標題
3. 看哪——最可靠的權威讀作「但若」，即每當我們把嚼環（如此字面所示，「慣用的嚼環」）放進馬的嘴裡（「馬」在希臘文中是強調位置）叫牠順服我們，我們就也調轉牠的全身。這是要說明人如何用小小的舌頭調轉全身。「同樣的原則也適用於筆，它是遠方之人的舌頭的替代品」〔本格爾（Bengel）〕。
英文原文
3. Behold--The best authorities read, "but if," that is, Now whensoever (in the case) of horses (such is the emphatic position of "horses" in the Greek) we put the bits (so literally, "the customary bits") into their mouths that they may obey us, we turn about also their whole body. This is to illustrate how man turns about his whole body with the little tongue. "The same applies to the pen, which is the substitute for the tongue among the absent" [BENGEL].
4
無標題
4. 不但動物，就是船隻也是如此。
舵手的意思——字面是「掌舵者的推動喜悅」。推動舌頭的情感與此相對應。
英文原文
4. Not only animals, but even ships.
the governor listeth--literally, "the impulse of the steersman pleaseth." The feeling which moves the tongue corresponds with this.
5
無標題
5. 誇大話——漫不經心之人所看為「小事」的，其實有大關鍵〔本格爾（Bengel）〕。試與 雅 3:6 的「整個世界」、「生命的輪子」、「地獄」比較，這些都說明小小的舌頭所發的大話如何造成大禍。
最小的火能點燃多麼大的樹林——最可靠的抄本讀作「多麼小的火點燃多麼大的」等。阿爾福德（Alford）將「樹林」譯作「森林」。但格羅提烏斯（Grotius）與英文譯本一致，譯作「可燃的物料」：一堆燃料。
英文原文
5. boasteth great things--There is great moment in what the careless think "little" things [BENGEL]. Compare "a world," "the course of nature," "hell,"
Jas 3:6,
which illustrate how the little tongue's great words produce great mischief.
how great a matter a little fire kindleth--The best manuscripts read, "how little a fire kindleth how great a," &c. ALFORD, for "matter," translates, "forest." But GROTIUS translates as English Version, "material for burning": a pile of fuel.
6
無標題
6. 當譯作：「舌頭——那不義的世界——就是火。」正如人的小世界是更大世界——宇宙——的縮影，舌頭也是前者的縮影〔本格爾（Bengel）〕。
如此——最古老的權威省略。
是——字面作「被構成為」。「舌頭（被構成為）肢體中那玷污的」等（即如火用其煙玷污）。
生命的輪子——「受造之物的軌（循環）」。
點燃……被點燃——習慣性地、持續不斷地。當人點燃別人時，他自己就脫離了自身的控制，被火焰所吞噬。
地獄——即魔鬼。希臘文作「Gehenna」，僅在此處與 太 5:22 出現。雅各與登山寶訓有許多共通之處（箴 16:27）。
英文原文
6. Translate, "The tongue, that world of iniquity, is a fire." As man's little world is an image of the greater world, the universe, so the tongue is an image of the former [BENGEL].
so--omitted in the oldest authorities.
is--literally, "is constituted." "The tongue is (constituted), among the members, the one which defileth," &c. (namely, as fire defiles with its smoke).
course of nature--"the orb (cycle) of creation."
setteth on fire . . . is set on fire--habitually and continually. While a man inflames others, he passes out of his own power, being consumed in the flame himself.
of hell--that is, of the devil. Greek, "Gehenna"; found here only and in
Mt 5:22.
James has much in common with the Sermon on the Mount
(Pr 16:27).
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無標題
7. 各類——更宜作「各樣本性」（即天然的性情與特有的能力）。
走獸——即各種性情的四足獸；有別於受造之物另外三大類——「飛鳥、爬行的活物（希臘文不僅如英文譯本所指的『蛇』，含義更廣）、和海裡的生物」。
已經被制伏並且——不斷被制伏，並且早已如此。
被人——更宜作「被人的本性」：人特有的能力制伏了低等動物的能力。希臘文的與格可能暗示「容让自己被馴服，順服人的本性」。在千禧年的世界中將是如此；即使在今日，人也可以用溫柔而堅定的方式馴服低等動物，甚至提升其本性。
英文原文
7. every kind--rather, "every nature" (that is, natural disposition and characteristic power).
of beasts--that is, quadrupeds of every disposition; as distinguished from the three other classes of creation, "birds, creeping things (the Greek includes not merely 'serpents,' as English Version), and things in the sea."
is tamed, and hath been--is continually being tamed, and hath been so long ago.
of mankind--rather, "by the nature of man": man's characteristic power taming that of the inferior animals. The dative in the Greek may imply, "Hath suffered itself to be brought into tame subjection TO the nature of men." So it shall be in the millennial world; even now man, by gentle firmness, may tame the inferior animal, and even elevate its nature.
8
無標題
8. 沒有人——字面作「人類中沒有一個」：人既不能控制鄰舍的舌頭，也不能控制自己的舌頭。於是 雅 3:2 的真理顯明出來。
不止息的惡物——希臘文暗示它既是躁動不休的，又是無法控制的。不，雖然天然本性用嘴唇和牙齒的雙重屏障把它圍住，它仍掙脫屏障去攻擊、毀壞人〔埃斯蒂烏斯（Estius）〕。
致命的——字面作「致死的」。
英文原文
8. no man--literally, "no one of men": neither can a man control his neighbor's, nor even his own tongue. Hence the truth of
Jas 3:2
appears.
unruly evil--The Greek, implies that it is at once restless and incapable of restraint. Nay, though nature has hedged it in with a double barrier of the lips and teeth, it bursts from its barriers to assail and ruin men [ESTIUS].
deadly--literally, "death-bearing."
9
無標題
9. 神——最古老的權威讀作「主」。「那位是主又是父的」。把「主」應用於父並不常見，這無疑是近代抄本改為「神」（雅 1:27）的原因。但正如彌賽亞被稱為「父」（賽 9:6），父神也以子的名號「主」被稱呼：這表明神格的合一。「父」暗示祂為父的慈愛；「主」表明祂的統治。
人，那——不是「人的」；因為所指的不是特定的人，而是按種類而論的人〔阿爾福德（Alford）〕。
是照神的形像造的——雖然人在很大程度上已經喪失了起初受造時神的樣式，但仍有足夠的餘存可顯示其本來面目，以及重生成為新人後將要成為的樣式。我們當敬重在我們自己和別人身上所存留的、人將來之樣式的這點餘跡與憑據。「押沙龍雖然失了父親的恩寵，百姓仍認他是王的兒子」〔本格爾（Bengel）〕。人在人性上與人子、「祂本體的真像」（來 1:3）相似，參 創 1:26; 約一 4:20。在 創 1:26 中，「形像」與「樣式」有別：按亞歷山太派的看法，「形像」是人受造時所在其中的某種東西，為所有人共有，墮落後仍存留在人身上；而「樣式」是人受造時所朝向的目標，要為之奮鬥並達成：前者標示人在身體和理智上的卓越，後者標示人在道德上的卓越。
英文原文
9. God--The oldest authorities read, "Lord." "Him who is Lord and Father." The uncommonness of the application of "Lord" to the Father, doubtless caused the change in modern texts to "God"
(Jas 1:27).
But as Messiah is called "Father,"
Isa 9:6,
so God the Father is called by the Son's title, "Lord": showing the unity of the Godhead. "Father" implies His paternal love; "Lord," His dominion.
men, which--not "men who"; for what is meant is not particular men, but men genetically [ALFORD].
are made after . . . similitude of God--Though in a great measure man has lost the likeness of God in which he was originally made, yet enough of it still remains to show what once it was, and what in regenerated and restored man it shall be. We ought to reverence this remnant and earnest of what man shall be in ourselves and in others. "Absalom has fallen from his father's favor, but the people still recognize him to be the king's son" [BENGEL]. Man resembles in humanity the Son of man, "the express image of His person"
(Heb 1:3),
compare
Ge 1:26; 1Jo 4:20.
In the passage,
Ge 1:26,
"image" and "likeness" are distinct: "image," according to the Alexandrians, was something in which men were created, being common to all, and continuing to man after the fall, while the "likeness" was something toward which man was created, to strive after and attain it: the former marks man's physical and intellectual, the latter his moral pre-eminence.
10
無標題
10. 伊索（Æsop）說，舌頭既是萬物中最好的，也是萬物中最壞的。在一則寓言中，一個人用同一口氣既吹熱又吹涼。「生死在舌頭的權下」（參 詩 62:4）。
弟兄們——藉著在基督裡的弟兄之情呼籲他們的良心。
不當如此——溫和的呼籲，讓他們自己體會這樣的行為當受最嚴厲的責備。
英文原文
10. The tongue, says ÆSOP, is at once the best and the worst of things. So in a fable, a man with the same breath blows hot and cold. "Life and death are in the power of the tongue" (compare
Ps 62:4).
brethren--an appeal to their consciences by their brotherhood in Christ.
ought not so to be--a mild appeal, leaving it to themselves to understand that such conduct deserves the most severe reprobation.
11
無標題
11. 泉源——是心的圖像；正如泉源的孔口（「處」的希臘文字面意）是人的口的圖像。此處的圖像切合本書信的背景——巴勒斯坦，那裡有鹹泉與苦泉。雖有時附近也有「甜」泉，但「甜的與苦的」水不會從「同一處」（孔口）流出。恩典能使那曾「發出苦水」的同一張口，今後發出甜水；正如那木頭（預表基督的十字架）使瑪拉的苦水變甜。
英文原文
11. fountain--an image of the heart: as the aperture (so the Greek for "place" is literally) of the fountain is an image of man's mouth. The image here is appropriate to the scene of the Epistle, Palestine, wherein salt and bitter springs are found. Though "sweet" springs are sometimes found near, yet "sweet and bitter" (water) do not flow "at the same place" (aperture). Grace can make the same mouth that "sent forth the bitter" once, send forth the sweet for the time to come: as the wood (typical of Christ's cross) changed Marah's bitter water into sweet.
12
無標題
12. 從口轉到心。
無花果樹能等——暗示這是不可能的事：正如前面 雅 3:10 他說這「不當如此」。雅各不像馬太（太 7:16, 17）那樣問：「人豈能從荊棘上摘無花果？」他的論證是：沒有任何樹「能」結出與其本性不符的果子，例如無花果樹結橄欖。所以若有人說苦話，隨後又說好話，後者必定只是表面的、出於假冒為善，絕不能是真實的。
照樣，泉源也不能……鹹……和甜——最古老的權威讀作「鹹泉也不能出甜水」。所以那發出咒詛的口，實際上不能同時發出祝福。
英文原文
12. Transition from the mouth to the heart.
Can the fig tree, &c.--implying that it is an impossibility: as before in
Jas 3:10
he had said it "ought not so to be." James does not, as Matthew
(Mt 7:16, 17),
make the question, "Do men gather figs of thistles?" His argument is, No tree "can" bring forth fruit inconsistent with its nature, as for example, the fig tree, olive berries: so if a man speaks bitterly, and afterwards speaks good words, the latter must be so only seemingly, and in hypocrisy, they cannot be real.
so can no fountain . . . salt . . . and fresh--The oldest authorities read, "Neither can a salt (water spring) yield fresh." So the mouth that emits cursing, cannot really emit also blessing.
13
無標題
13. 誰——（參 詩 34:12, 13）。人人都想顯得「有智慧」：實際如此的人卻少。
當顯出——「藉著行為」而不僅僅藉著宣認，指 雅 2:18。
以善行顯出他的行為——藉一般的「善行」在具體的「行為」中彰顯出來。「智慧」與「知識」若不這樣「顯出」，就如沒有行為的信心一樣是死的〔阿爾福德（Alford）〕。
用智慧的溫柔——用與真「智慧」不可分離的溫柔。
英文原文
13. Who--(Compare
Ps 34:12, 13).
All wish to appear "wise": few are so.
show--"by works," and not merely by profession, referring to
Jas 2:18.
out of a good conversation his works--by general "good conduct" manifested in particular "works." "Wisdom" and "knowledge," without these being "shown," are as dead as faith would be without works [ALFORD].
with meekness of wisdom--with the meekness inseparable from true "wisdom."
14
無標題
14. 你們若——情況就是如此（希臘文直說語態暗示這一點）。
苦——弗 4:31「苦毒」。
嫉妒——更宜作「好勝」，字面作「熱心」：友善慷慨的好勝或熱心並不被定罪，被定罪的是那「苦」的熱心〔本格爾（Bengel）〕。
紛爭——更宜作「競爭」。
在心裡——你們的言語行為如出自泉源一般從那裡流出。
不可自誇，也不可說謊抵擋真理——當你們的生活否定你們所誇口的，誇口自己的智慧實際上就是說謊抵擋真理（福音）。見 雅 3:15; 雅 1:18「真理的道」。羅 2:17, 23 對同樣好爭論的猶太基督徒也有類似的論述。
英文原文
14. if ye have--as is the case (this is implied in the Greek indicative).
bitter--
Eph 4:31,
"bitterness."
envying--rather, "emulation," or literally, "zeal": kindly, generous emulation, or zeal, is not condemned, but that which is "bitter" [BENGEL].
strife--rather, "rivalry."
in your hearts--from which flow your words and deeds, as from a fountain.
glory not, and lie not against the truth--To boast of your wisdom is virtually a lying against the truth (the gospel), while your lives belie your glorying.
Jas 3:15; Jas 1:18,
"The word of truth."
Ro 2:17, 23,
speaks similarly of the same contentious Jewish Christians.
15
無標題
15. 這樣的智慧——即你們「自誇」、彷彿你們是「有智慧」的（雅 3:13, 14）那種智慧。
不是從上頭來的——字面作「不是從上頭降下來的」等：不是從那真光照亮與真智慧之源——「眾光之父」（雅 1:17）——而來，也不是藉著「真理的聖靈」（約 15:26）而來。
屬地的——與屬天的相對。有別於 林前 15:47 的「屬土的」。屬地的是地上之物；屬土的是出於地的。
屬情慾的——字面作「動物性的」：那「屬血氣的」（同一希臘文詞）、未從神重生的「天然人」的智慧——「沒有聖靈的人」（猶 19）。
屬鬼魔的——其源頭如此（從「地獄」來，雅 3:6；不是從那賜真智慧的神而來，雅 1:5）；其性情也與其來源相符。屬地的、屬情慾的、屬鬼魔的，正好對應人的三大屬靈仇敵——世界、肉體、魔鬼。
英文原文
15. This wisdom--in which ye "glory," as if ye were "wise"
(Jas 3:13, 14).
descendeth not from above--literally, "is not one descending," &c.: "from the Father of lights" (true illumination and wisdom),
Jas 1:17;
through "the Spirit of truth,"
Joh 15:26.
earthly--opposed to heavenly. Distinct from "earthy,"
1Co 15:47.
Earthly is what is IN the earth; earthy, what is of the earth.
sensual--literally, "animal-like": the wisdom of the "natural" (the same Greek) man, not born again of God; "not having the Spirit"
(Jude 19).
devilish--in its origin (from "hell,"
Jas 3:6;
not from God, the Giver of true wisdom,
Jas 1:5),
and also in its character, which accords with its origin. Earthly, sensual, and devilish, answer to the three spiritual foes of man, the world, the flesh, and the devil.
16
無標題
16. 嫉妒——英文譯本如此譯希臘文，該詞通常意為「熱心」；羅 13:13 譯作「競爭」。「嫉妒的人是自蔽其光。他以為自己的燭光不能在別人的太陽面前照耀。他直接瞄準人，間接瞄準那位使人與人有別的神。」
紛爭——競爭〔阿爾福德（Alford）〕。
擾亂——字面作「喧鬧的無政府狀態」：在社會中（譯作「動亂」，路 21:9；「擾亂」，林後 6:5），也在個人的心思中；與真「智慧」那「和平」的安寧成對比（雅 3:17）。雅各不把這種屬地智慧的結果稱為「果子」，像他對從上頭來的智慧那樣（雅 3:18）；參 加 5:19-22「肉體的作為……聖靈的果子」。
英文原文
16. envying--So English Version translates the Greek, which usually means "zeal"; "emulation," in
Ro 13:13.
"The envious man stands in his own light. He thinks his candle cannot shine in the presence of another's sun. He aims directly at men, obliquely at God, who makes men to differ."
strife--rivalry [ALFORD].
confusion--literally, "tumultuous anarchy": both in society (translated "commotions,"
Lu 21:9;
"tumults,"
2Co 6:5),
and in the individual mind; in contrast to the "peaceable" composure of true "wisdom,"
Jas 3:17.
James does not honor such effects of this earthly wisdom with the name "fruit," as he does in the case of the wisdom from above.
Jas 3:18;
compare
Ga 5:19-22,
"works of the flesh . . . fruit of the Spirit."
17
無標題
17. 首先是清潔——字面作「貞潔的」、「分別為聖的」：從一切「屬地的、屬情慾的（動物性的）、屬鬼魔的」（雅 3:15）之中清潔。這放在「和平」之前，首先論述，因為存在一種與世俗的不聖潔的和平，不分辨潔與不潔。參「不沾染」與「不沾染世俗」，雅 1:27; 4:4, 8「清潔……心」；彼前 1:22「潔淨了……心（靈魂）」（同一希臘文詞）。傳道人不可在人心的潔淨改變發生之前，就傳講「平安」，其實並沒有平安。真智慧有七（完全數）項特徵列舉出來。清潔或聖潔居首，因為它既關乎神、也關乎我們自己；其後六項關乎我們與同胞的關係。我們首先要關心的是自己內裡有聖潔；其次才是與人和睦。
溫良柔順——「寬容」；體諒別人；對鄰舍對我們當盡的本分寬宏大量。
容易聽從——字面作「容易被勸服的」，順服的；對鄰舍的過失不嚴苛。
滿有憐憫——對鄰舍的苦情。
善果——與「各樣的壞事」（雅 3:16）相對。
沒有偏見——回到對偏頗「偏待人」的警告（雅 2:1, 4, 9）。阿爾福德（Alford）按該希臘文詞在 雅 1:6 的譯法，譯作「搖擺」，「沒有疑惑」。但這樣就會把一個關乎自己的形容詞插在關乎對他人之態度的形容詞之間。所以英文譯本較好。
沒有虛偽——不像阿爾福德（Alford）從 雅 1:22, 26 所解釋的「不自欺」，徒有宗教之名而無其實。因為它必須像其餘六個形容詞一樣，指我們與別人的關係；我們對別人的和平與憐憫必須「沒有虛飾」。
英文原文
17. first pure--literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish"
(Jas 3:15).
This is put, "first of all," before "peaceable" because there is an unholy peace with the world which makes no distinction between clean and unclean. Compare "undefiled" and "unspotted from the world,"
Jas 1:27; 4:4, 8,
"purify . . . hearts";
1Pe 1:22,
"purified . . . souls" (the same Greek). Ministers must not preach before a purifying change of heart, "Peace," where there is no peace. Seven (the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first because it has respect both to God and to ourselves; the six that follow regard our fellow men. Our first concern is to have in ourselves sanctity; our second, to be at peace with men.
gentle--"forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us.
easy to be entreated--literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS.
full of mercy--as to a neighbor's MISERIES.
good fruits--contrasted with "every evil work,"
Jas 3:16.
without partiality--recurring to the warning against partial "respect to persons,"
Jas 2:1, 4, 9.
ALFORD translates as the Greek is translated,
Jas 1:6,
"wavering," "without doubting." But thus there would be an epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version is therefore better.
without hypocrisy--Not as ALFORD explains from
Jas 1:22, 26,
"Without deceiving yourselves" with the name without the reality of religion. For it must refer, like the rest of the six epithets, to our relations to others; our peaceableness and mercy towards others must be "without dissimulation."
18
無標題
18. 「和平所栽種的義果」。他說「義」，因為義本身就是真智慧。正如屬地的智慧在其特徵描述之後緊接其結果；照樣本節論屬天的智慧。在那裡結果是現在的，在此是未來的。
果子……所栽種的——參 詩 97:11; 賽 61:3「公義樹」。這是預期式的，即那將來要收成的「果子」——即「義」——的種子，如今「在和平中」被栽種。如今尚在胚芽中的「義」，充分發展為「果子」時，就成為義人永遠的賞賜。「在和平中栽種」（參 林前 15:43「種在羞辱中」）既結出「義的果子」，照樣「義的作為」與「義的功效」就是「和平」。
使人和睦之人所結——「由（也暗示是為他們、並歸他們的益處）那些製造和平的人」。他們，惟獨他們，是「有福的」。「使人和睦的人」不僅是使別人和睦的人，更是締造和平的人。「栽培和平」〔埃斯蒂烏斯（Estius）〕。那些在神面前真正有智慧的人，對鄰舍雖和平寬容，卻以栽種義為首要關注——不是掩蓋人的罪，而是以和平的節制來責備，成為罪人的醫生，而非劊子手〔加爾文（Calvin）〕。
英文原文
18. "The peaceable fruit of righteousness." He says "righteousness"; because it is itself the true wisdom. As in the case of the earthly wisdom, after the characteristic description came its results; so in this verse, in the case of the heavenly wisdom. There the results were present; here, future.
fruit . . . sown--Compare
Ps 97:11; Isa 61:3,
"trees of righteousness." Anticipatory, that is, the seed whose "fruit," namely, "righteousness," shall be ultimately reaped, is now "sown in peace." "Righteousness," now in germ, when fully developed as "fruit" shall be itself the everlasting reward of the righteous. As "sowing in peace" (compare "sown in dishonor,"
1Co 15:43)
produces the "fruit of righteousness," so conversely "the work" and "effect of righteousness" is "peace."
of them that make peace--"by (implying also that it is for them, and to their good) them that work peace." They, and they alone, are "blessed." "Peacemakers," not merely they who reconcile others, but who work peace. "Cultivate peace" [ESTIUS]. Those truly wise towards God, while peaceable and tolerant towards their neighbors, yet make it their chief concern to sow righteousness, not cloaking men's sins, but reproving them with such peaceable moderation as to be the physicians, rather than the executioners, of sinners [CALVIN].
雅 3:1-18.
急於教導與不受約束之舌頭的危險：以不爭競的溫柔顯出真智慧。
1. 不要——字面作「不要成為」：即不要過於倉促、憑己意承擔這職分。
多人——這職分是崇高的；但合適的人卻少。能好好制伏舌頭的人少（雅 3:2），惟獨能制伏舌頭的人才適合這職分；因此，「師傅」不該多有。
師傅——更宜作「教師」。猶太人特別容易陷入這種自恃。以為沒有行為的信心（所謂的信心）（雅 2:14-26）就足夠的觀念，促使「許多人」自立為「教師」，這在教會各時代都是如此。起初所有人都被允許輪流教導。即使他們有受默示的恩賜，也不能免除濫用的可能，雅各在此暗示了這一點：當自立的教師沒有這種神奇恩賜時，更是如此。
曉得——如所有人都能曉得的那樣。
我們……受更重的判斷——雅各以謙卑、息事寧人之靈將自己包括在內：若我們這些教師濫用職分，我們將比那些只是聽眾的人受更重的判斷（參 路 12:42-46）。加爾文（Calvin）與英文譯本一樣，譯作「師傅」，即自立的審斷者與責備別人的人，雅 4:12 與此見解相符。