1
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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無標題
2. 壞了——因神的咒詛臨到你們藉壓迫所積累的財富
（雅 5:4），
即將被毀。加爾文（Calvin）認為其意是：你們的財富毫無用處地朽壞，對別人、甚至對你們自己都無益處，例如你們那些在衣箱裡被蟲蛀的衣服。
衣服……蛀壞了——指 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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無標題
3. 長了鏽——「銹蝕透了」〔阿爾福德（Alford）〕。
鏽……作見證——在審判的日子；即證明你們的財富因閒置而生鏽，對任何人都沒有益處。
要吃你們的肉——那曾經吞噬你們財富的鏽，到時將啃噬你們的良心，並有永遠吞滅你們身體的刑罰隨之而來。
如同……火——不是生鏽那樣緩慢的過程，而是以吞噬之火的迅速。
在末世——你們積蓄的並非你們所以為的財寶（參 路 12:19），而是為末世，即將臨之審判，積蓄了憤怒。阿爾福德（Alford）更字面地譯作：「在這末世（將臨審判之前），你們積蓄了（屬世的）財寶」而毫無益處，卻不悔改尋求救恩（見 雅 5:5 註釋）。
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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無標題
4. 看哪——喚起他們注意那將臨的厄運，並非空洞的威脅。
工人——字面作「勞工」。
被你們虧欠——英文譯本的翻譯是正確的。不是如阿爾福德（Alford）所言「從你們中間呼喊」。「扣留工錢」在富人方面實際上是一種「欺詐」的行為，因為貧窮的工人沒有立即得到報酬。因此這用語不是「被你們扣留」，而是「虧欠你們的」；後者暗示的是實際上的、而非明目張膽的欺詐。雅各指的是 申 24:14, 15，「當日……給他工價，不可等到日落，免得他向耶和華呼求，罪就歸於你。」許多罪——如淫亂和不義——人們默默不以為意，卻向天上呼喊報復〔本格爾（Bengel）〕。特別得罪神的罪被說成向祂「呼喊」。富人本當慷慨地賙濟窮人；他們不這樣做就是罪。更大的罪是他們不償還債務。最大的罪是他們不把債務償還給窮人——工錢就是他們的一切。
他們的呼聲——雙重的呼聲；既是工錢抽像地發出的呼聲，也是受雇工人發出的呼聲。
萬軍之主——在新約中僅此一處出現。在 羅 9:29 中是作為引用出現的。這用語切合本書信的猶太色彩。它提醒那些以為窮人沒有保護者的富人：天上地上全軍之主正是後者的護衛者與報應者。祂與「要來的主」耶穌（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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無標題
5. 當譯作「你們……奢華放縱」。前者表達奢靡的嬌弱；後者表達放縱與揮霍。他們的奢華是建立在被欺詐的窮人（雅 5:4）的犧牲之上的。
在地上——曾作為你們放縱舞台的這同一片地，將成為臨到你們審判的舞台：你們將以刑罰取代地上的享樂。
養肥了你們的心——即像野獸一樣，照著你們心底的欲望把身體塞滿；你們是為吃而活，不是為活而吃。
當宰殺的日子——最古老的權威省略「當」。你們就像那些在宰殺臨近之日仍然盡情吃喝、卻不知宰殺將至的野獸。這用語對應 雅 5:3 的「末世」，支持阿爾福德（Alford）在那裡譯作「在」而非「為」。
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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無標題
6. 你們定了……義人的罪——希臘文的過去不定時態表達「你們慣於定……義人的罪」。雅各心中首先想到的是他們對「那義者」基督的定罪。但一切已流與將流的無辜之血都包括在內，聖靈也涵蓋了被稱為「義人」、在暴亂中被殺的雅各本人。見我的引言。這使本節的用語格外貼切，與「義人」這同一表達（雅 5:16）相呼應。耶穌與祂百姓的公義或義，正是特別激怒世上不敬虔權貴之處。
他不還手抵擋你們——惡人把義者的這份忍耐當作放膽施暴的鼓勵，以為可以任意妄為而不受懲罰。神確實「抵擋驕傲的人」（雅 4:6）；但耶穌作為人，「像羊被牽到宰殺之地，又像羊羔在剪毛的人手下無聲，他也是這樣不開口」；祂的百姓在逼迫下也是溫柔的。神要向祂和祂百姓的仇敵抵擋（字面作「列陣對抗」）的日子必將來到。
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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無標題
7. 所以要忍耐——既然審判如此臨近（雅 5:1, 3），你們完全可以效法那不還手的義者（雅 5:6）而「忍耐」。
弟兄們——與 雅 5:1-6 中「富足」的壓迫者成對比。
直到主來——基督的再來，那時你們忍耐的試煉將終止。
農夫等候——即因著對最終收成的盼望，耐心地忍受勞苦與等待。其「寶貴」（參 詩 126:6「帶種」）將綽綽有餘地補償過去的一切。試比較同一比喻，加 6:3, 9。
恆忍——在它「之上」，即論到它恆忍。
直到……降下——「直到它得著」〔阿爾福德（Alford）〕。即使保留英文譯本的譯法，得著秋雨春雨也不當被理解為他盼望的目標，而是收成所必需的先決條件。秋雨在播種之時，約十一月或十二月降下；春雨在約三月或四月降下，使穀物成熟以供收割。在屬靈收成之前將要降臨的春雨，可能是另一次五旬節式的聖靈澆灌。
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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無標題
8. 來……近了——希臘文表達現在時態與一種既定的狀態。
彼前 4:7「近了」。我們當活在一種持續期盼主再來的狀態中，視之為始終臨近的事件。在現今的患難中，沒有甚麼比切實期待祂快來更能「堅固你們的心」。
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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無標題
9. 不要埋怨——更宜作「不要發怨言」、「不要抱怨」。希臘文字面作「歎息」：一種因不耐煩與苛刻的論斷而生的、半壓抑的怨言，不大聲、也不放膽說出。他既已勸勉他們忍耐地承受惡人所加的冤屈，如今又勸他們對弟兄造成的冒犯心存寬容。基督徒對前者能忍耐承受，卻常對輕得多的後者感到不耐。
免得……受審判——最可靠的抄本權威讀作「受審斷」。雅各指 太 7:1「你們不要論斷人，免得你們被論斷」。「彼此埋怨」實際上就是論斷，因而要負起被論斷的責任。
審判官……站在門前了——指 太 24:33。希臘文兩處相同，故此處也當如那裡一樣譯作複數的「門」。這用語意為「近在咫尺」（創 4:7）。在最古老的註解〔約拿單與耶路撒冷的他爾根〕中解釋為「你的罪已為將來世的審判存留」。試比較「永久的門」（詩 24:7，祂將從那裡出來）。首先指主來毀滅耶路撒冷，最終指祂明顯再來施行審判。
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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無標題
10. 眾先知——他們特別受逼迫，因此特別「有福」。
受苦的榜樣——更宜單作「受苦的榜樣」，字面作「惡待」的榜樣。
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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無標題
11. 看為有福的——（太 5:10）。
忍耐的人——最古老的權威讀作「已經忍耐的人」，這比英文譯本更合語境：「那些在過去的日子裡，如眾先知和約伯那樣忍受了試煉的人。」這樣的人——而不是那些「在世上奢華放縱」（雅 5:5）的人——才是「有福的」。
忍耐——更宜作「堅忍」，與「忍受」相對應：希臘文用詞也彼此對應。有別於 雅 5:10 表「忍耐」的希臘文詞。同一個詞在 雅 1:3 也當譯作「堅忍」。他在這裡回到他起頭時的主題。
約伯——這段經文表明約伯的歷史關乎一位真實的、而非虛構的人物；否則他的事例根本不能被引為榜樣。雖然他表現出許多不耐，卻總是回到完全將自己交託給神的這一點上，最終顯出完全堅忍順服的靈。
並且看見——（用心眼來看）。阿爾福德（Alford）根據古老而真實的讀法譯作「也看見」等。不過古讀法也可以像英文譯本那樣翻譯。
主所賜的結局——主所賜的結局。約伯若多有「當忍受」之處，也當記得約伯有福的「結局」。因此，雖然多受試驗，當學習「忍耐到底」。
因為——阿爾福德（Alford）等人譯作「因為」。
滿心憐憫……大有慈悲——前者指「感受」；後者指行動。祂的憐憫在於不把過於堅忍者所能承受的試驗加給他；祂的慈悲在於使試驗有美滿的「結局」〔本格爾（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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無標題
12. 最要緊的——因為起誓與剛才所推薦的基督徒溫柔「堅忍」完全格格不入。
不可起誓——因不耐而起誓——試煉會引誘你如此（雅 5:10, 11）。與此相對的是 雅 5:13 舌頭的正當使用。雅各在此指 太 5:34 等。
你們說是就說是——在日常對話中不要使用誓言，只要讓簡單的肯定或否定就被視為足以確立你們的話。
審判——字面作「審斷」，即「站在門前」的「審判官」（雅 5:9）之審斷。
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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無標題
13. 受苦——指 雅 5:10 的「受苦患難」。
他就該禱告——不是因急躁不耐而「起誓」。
喜樂——心中喜樂。
該歌頌——唱讚美的詩篇。保羅和西拉即使受苦時也唱詩。
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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無標題
14. 該請教會的長老——不是如羅馬天主教為臨終塗油禮的慣例辯護所解釋的，請長老中某一位。長老們為病人所作的禱告，與他們所代表的整個教會的禱告幾乎是一樣的〔本格爾（Bengel）〕。
用油抹他——基督交託給使徒的慣例後來與按手一起延續下去，作為教會中最高醫治職事的記號，正如我們在 林前 6:2 看到教會最高的司法職能一樣。如今醫治的神奇恩賜大部分已經收回，在沒有實體之處仍使用這記號，便是空洞的迷信。試比較現今已合理廢止的其他使徒慣例，林前 11:4-15; 16:20。「能藉禱告使病人痊癒的人，可使用油；不能如此行的，就當禁用這空洞的記號」〔惠特克（Whitaker）〕。羅馬天主教的臨終塗油禮是施行於那些生命已無望的人，為要醫治靈魂；而雅各的塗油是為醫治身體。卡耶坦樞機〔Cardinal Cajetan〕在《註釋》中承認雅各不可能指臨終塗油禮。在東方，尤其是猶太人中（見他爾根，耶路撒冷與巴比倫），油被大量用作醫治劑。它也是神恩典的記號。因此在施行神奇醫治時，它是恰當的記號。
奉主的名——因為神蹟惟獨靠主施行：人不過是器皿。
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.
15
無標題
15. 禱告——他沒有說油能拯救：油不過是記號。
救——顯然不是如羅馬所說「救」靈魂，而是「醫治」「病人」：正如「主必叫他起來」這話所證明的。所以同一個希臘文詞在 太 9:21, 22 譯作「（你）痊愈了」。
他若……罪——因為並非所有患病者都是因某項特定的罪而患病。這裡假定的是因特定罪行而遭受疾病的情況。
犯了——字面作「正處於犯了罪的狀態」，即處在所犯之罪的後果之下。
他——更宜作「它」：他犯了罪這事必蒙赦免。罪與病的關聯暗見於 賽 33:24; 太 9:2-5; 約 5:14。英國國教會所保留的病人赦罪禮，是針對病人所認罪（雅 5:16）並悔改的罪——就是給教會和信仰事業帶來外在絆跌的罪；而非針對罪在與神的關係上而言——那惟一的審判官是神。
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.
16
無標題
16. 最古老的權威讀作「所以你們要彼此認罪」等。不僅在生病這一特定情形中，而是普遍地認罪。
罪——你們在彼此關係中的跌倒與過犯。這個詞與罪（sins）不是同一詞。太 5:23, 24; 路 17:4 說明了此處的訓誨。
彼此——不是如羅馬所堅持的，向神父認罪。英國國教會在某些情況下推薦認罪。羅馬則在所有情況下強制認罪。認罪在以下情況是可取的：（1）對鄰舍作了錯事；（2）良心不安時，我們向敬虔的牧者或朋友求教，詢問如何得著神的赦免與不再犯罪的力量，或當我們渴望他們為我們代禱時（「你們要彼此代求」）：「認罪可向任何能禱告的人作出」〔本格爾（Bengel）〕；（3）在教會和世人面前公開認罪，以示悔改。不是耳語式的告解。
使你們得醫治——你們肉身的疾病得醫治。又，若你們的病是罪的刑罰，藉代求的禱告罪得赦免，你們就「可得醫治」那病。又是為使你們在靈性上得醫治。
大有——強烈而懇切，不「搖擺」（雅 1:6）〔比撒（Beza）〕。「當被聖靈賦予能力時」，如那些行神蹟的人所作的〔哈蒙德（Hammond）〕。這切合希臘文詞序和語意。義人的禱告一般總蒙垂聽，但他為另一個人之醫治的特定懇求，在他是擁有聖靈特別恩賜之人時，就較可能蒙允。阿爾福德（Alford）譯作「在其運行中大有功效」。那「義人」是自己謹慎避免「過犯」、並以行為表明其信心的人（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).
17
無標題
17. 以利亞與我們是一樣性情的人——所以不能說他被提升到我們之上、不能作為適用於像我們這樣普通之人的榜樣。
懇切禱告——字面作「用禱告禱告」：希伯來語法，意為懇切地禱告。參 路 22:15「我很願意」，即切願。阿爾福德（Alford）說以利亞求不下雨「在舊約歷史中連暗示都沒有」，這是錯的。王上 17:1 明顯有所暗示：「我事奉的以色列的神耶和華是活著的，我站在祂面前，這幾年若不憑我的話，必不降露也不下雨。」他對這事的預言，是根據禱告中蒙答覆而賜給他的神聖啟示。因著為神的榮耀發熱心（王上 19:10），並與神同樣憎惡背叛，他祈求全國的偶像崇拜當以全國性的審判——乾旱——來懲罰；當以色列表示悔改，他就祈求撤去這刑罰，如 王上 18:39-42 所暗示；參 路 4:25。
三年等——參 王上 18:1「第三年」，即從以利亞前往撒勒法算起；那預言（雅 5:1）大概在其前五、六個月。
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.
18
無標題
18. 又禱告……並且——即「於是」。注意禱告與其成就之間的關聯。
地上的土產——地素來當結、卻因罪的緣故迄今被扣住的果子。三年半也是那兩個「有權柄閉塞天、使雨不降」的見證人說預言的時期。
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."
19
無標題
19. 藉著剛才推薦的同心合意與代求禱告，挽回一個失迷罪人的福分。
失迷——更字面作「被引入歧途」。
真理——福音的教義與訓誨。
有人——字面作「任何人」；如前面的「任何人」一樣。每一個人都當尋求每一個人的得救〔本格爾（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].
20
無標題
20. 這人該知道——叫那被挽回者得安慰，並鼓勵別人也照樣行。
必救——未來式。那被挽回者的救恩日後將顯明。
並且遮蓋許多的罪——不是他自己的罪，而是被挽回者的罪。希臘文關身語態動詞要求如此。箴 10:12 指愛心在人面前遮蓋別人的罪；雅各則指人藉著挽回另一個人，使那人的罪在神面前被遮蓋——即被基督的贖罪遮蓋。他藉著使那被挽回者有分於赦免一切罪的基督徒之約而成就此事。雖然這遮罪已包含在前面的「必救」之內，雅各仍加以表達，為要詳細標明藉著挽回者的器皿之功，悔改者所得福分之偉大，並激勵別人也同樣去行。
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羅伯特·賈米森（Robert Jamieson）、A. R. 福塞特（Fausset）、大衛·布朗（David Brown）
《聖經全書批判與解經註釋》（1871）
補遺、勘誤與見解請寄給編者。
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.
將臨到惡富人的災禍：信徒當忍耐直到主來：各樣勸勉。
1. 嗐，你們——「來吧，現在。」一個喚起嚴肅注意的用語。
你們這些富足人——你們忽略了財富的真正享受，即在行善中享受。雅各將這話對富有的猶太不信者說，與其說是為他們自己，不如說是為聖徒的緣故，好使他們能忍耐富人的強暴
（雅 5:7），
知道神必速速為他們向欺壓者報應〔本格爾（Bengel）〕。
將到的苦難——字面是「正臨到你們的」，即出人意外、迅速地臨到，也就是在主來之時
（雅 5:7）；
首先在耶路撒冷毀滅之時，最終在祂明顯再來審判世界之時。