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英文原文
After the inscription and salutation (Jam 1:1) Christians are taught how to conduct themselves when under the cross. Several graces and duties are recommended; and those who endure their trials and afflictions as the apostle here directs are pronounced blessed and are assured of a glorious reward, Jam 1:2-12. But those sins which bring sufferings, or the weakness and faults men are chargeable with under them, are by no means to be imputed to God, who cannot be the author of sin, but is the author of all good, Jam 1:13-18. All passion, and rash anger, and vile affections, ought to be suppressed. The word of God should be made our chief study: and what we hear and know of it we must take care to practise, otherwise our religion will prove but a vain thing. To this is added an account wherein pure religion consists, Jam 1:19-27.
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Inscription (61 AD)
繁體中文
題名（公元61年）
¹ 作神和主耶穌基督僕人的雅各，請散住十二個支派之人安。
我們在此有這封書信的題名，它由三個主要部分組成。
I. 我們的作者情願以之為人所知的特徵：「作神和主耶穌基督僕人的雅各」。他雖是基督國度中的首相，卻只以僕人自稱。由此請注意：在基督的教會中那些在職分或造詣上最高的人不過是僕人。因此他們不可作主人行事，而當作執事。進一步說，雅各雖被福音書作者稱為「我們主的弟兄」，但他的榮耀是在心靈中事奉基督，而非誇耀自己按肉體與祂有親屬關係。讓我們由此學到珍視這稱號過於世上一切別的——「神和基督的僕人」。再者，值得注意的是雅各宣稱自己是「神和主耶穌基督的僕人」；為教導我們在一切事奉中當同樣仰望子與父。我們不能以蒙悅納的方式事奉父，除非我們也是子的僕人。神要「叫人都尊敬子如同尊敬父一樣」（約5:23）——在基督裏盼望蒙悅納並從祂得幫助，向祂獻上一切的順從，如此認「耶穌基督為主，使榮耀歸與父神」。
II. 使徒在此提到他寫信之人的狀況：「散住十二個支派之人」。有人以為這指司提反受逼迫後的分散（徒8:4-40）。但那只到達猶太和撒瑪利亞。另一些人將分散的猶太人理解為那些在亞述、巴比倫、埃及以及他們的戰爭將他們趕入的其他王國中的人。十二支派中十個支派的大部分確實在擄掠中失喪了；但每個支派仍有一些人被保全，他們仍被尊以「十二支派」的古稱。然而他們是分散的。1. 他們在憐憫中分散。他們有舊約聖經，神的護理如此安排使他們分散在幾個國家中，為擴散神聖啟示之光。2. 他們如今開始在忿怒中分散。猶太民族正分裂為黨派和派系，許多人被迫離開本國——因為如今對他們來說變得太熱了。連他們中的好人也分受了共同的災難。3. 這些分散的猶太人是那些已接受基督徒信仰的人。他們受逼迫，被迫到別國尋求避難——因為外邦人對基督徒比猶太人更仁慈。此處請注意：連神自己的支派也常遭分散在外。聚集的日子留到末了；那時神一切分散的兒女必被聚集到基督——他們的元首那裏。同時，當神的支派分散在外時，祂必差人去看顧他們。此處有一位使徒寫信給分散的人；一封從神給他們的信——當他們被趕離祂的殿、似乎被祂忽略時。在此應用先知以西結的話：「主耶和華如此說：我雖將他們遠遠趕到列國中，將他們分散在列邦內，我卻要在他們所到的列邦，暫作他們的聖所」（結11:16）。神特別看顧祂被放逐的人。「求祢容我這被趕逐的人與祢同住。摩押」（賽16:3,4）。神的支派或會分散；因此我們不可過於看重外在的特權。另一方面，我們不可在外在的災難下灰心、以為自己被棄絕，因為神記念祂分散的百姓並向他們差遣安慰。
III. 雅各在此表明他對分散之人的尊重：「請……安」——向他們問安，願他們平安得救。真正的基督徒不當因他們的苦難而被看輕。這位使徒心中的願望是那些分散的人可以得安慰——他們可以行得好並過得好，並能在困苦中喜樂。神的百姓有理由在一切地方、一切時候喜樂；這將從以下的內容充分顯明。
英文原文
Inscription (61 AD)
¹ James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
We have here the inscription of this epistle, which consists of three principal parts.
I. The character by which our author desires to be known: James, a servant of God, and of the Lord Jesus Christ. Though he was a prime-minister in Christ's kingdom, yet he styles himself only a servant. Note hence, Those who are highest in office or attainments in the church of Christ are but servants. They should not therefore act as masters, but as ministers. Further, Though James is called by the evangelist the brother of our Lord, yet it was his glory to serve Christ in the spirit, rather than to boast of his being akin according to the flesh. Hence let us learn to prize this title above all others in the world—the servants of God and of Christ. Again, it is to be observed that James professes himself a servant of God and of the Lord Jesus Christ; to teach us that in all services we should have an eye to the Son as well as the Father. We cannot acceptably serve the Father, unless we are also servants of the Son. God will have all men to honour the Son as they honour the Father (Joh 5:23), looking for acceptance in Christ and assistance from him, and yielding all obedience to him, thus confessing that Jesus Christ is Lord, to the glory of God the Father.
II. The apostle here mentions the condition of those to whom he writes: The twelve tribes which are scattered abroad. Some understand this of the dispersion upon the persecution of Stephen, Ac 8:4-40. But that only reached to Judea and Samaria. Others by the Jews of the dispersion understand those who were in Assyria, Babylon, Egypt, and other kingdoms into which their wars had driven them. The greatest part indeed of ten of the twelve tribes were lost in captivity; but yet some of every tribe were preserved and they are still honoured with the ancient style of twelve tribes. These however were scattered and dispersed. 1. They were dispersed in mercy. Having the scriptures of the Old Testament, the providence of God so ordered it that they were scattered in several countries for the diffusing of the light of divine revelation. 2. They began now to be scattered in wrath. The Jewish nation was crumbling into parties and factions, and many were forced to leave their own country, as having now grown too hot for them. Even good people among them shared in the common calamity. 3. These Jews of the dispersion were those who had embraced the Christian faith. They were persecuted and forced to seek for shelter in other countries, the Gentiles being kinder to Christians than the Jews were. Note here, It is often the lot even of God's own tribes to be scattered abroad. The gathering day is reserved for the end of time; when all the dispersed children of God shall be gathered together to Christ their head. In the mean time, while God's tribes are scattered abroad, he will send to look after them. Here is an apostle writing to the scattered; an epistle from God to them, when driven away from his temple, and seemingly neglected by him. Apply here that of the prophet Ezekiel, Thus saith the Lord God, Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come, Eze 11:16. God has a particular care of his outcasts. Let my outcasts dwell with thee, Moab, Isa 16:3,4. God's tribes may be scattered; therefore we should not value ourselves too much on outward privileges. And, on the other hand, we should not despond and think ourselves rejected, under outward calamities, because God remembers and sends comfort to his scattered people.
III. James here shows the respect he had even for the dispersed: greeting, saluting them, wishing peace and salvation to them. True Christians should not be the less valued for their hardships. It was the desire of this apostle's heart that those who were scattered might be comforted—that they might do well and fare well, and be enabled to rejoice even in their distresses. God's people have reason to rejoice in all places, and at all times; as will abundantly appear from what follows.
2-12
Necessity of Faith and Patience; Evil of Indecision (61 AD)
繁體中文
信心和忍耐的必需；三心二意的邪惡（公元61年）
² 我的弟兄們，你們落在百般試煉中，都要以為大喜樂；
³ 因為知道你們的信心經過試驗，就生忍耐。
⁴ 但忍耐也當成功，使你們成全、完備，毫無缺欠。
⁵ 你們中間若有缺少智慧的，應當求那厚賜與眾人、也不斥責人的神，主就必賜給他。
⁶ 只要憑着信心求，一點不疑惑；因為那疑惑的人，就像海中的波浪，被風吹動翻騰。
⁷ 這樣的人不要想從主那裏得甚麼。
⁸ 心懷二意的人，在他一切所行的路上都沒有定見。
⁹ 卑微的弟兄升高，就該喜樂；
¹⁰ 富足的降卑，也該如此；因為他必要過去，如同草上的花一樣。
¹¹ 太陽出來，熱風颳起，草就枯乾，花也凋謝，美容就消沒了；富足的人在他所行的事上也要這樣衰殘。
¹² 忍受試探的人是有福的，因為他經過試驗以後，必得生命的冠冕，這是主應許給那些愛祂之人的。
我們如今來思想本書信的內容。在這段經文中，我們有以下可注意的事：
I. 基督徒在這世上受苦的狀態被描述，而且是以極有教導性的方式——若我們留意明顯而必然暗示的、以及充分表達的內容。1. 這暗示患難和苦難可能是最好基督徒的分——甚至那些最有理由對自己存好想法和盼望的人。那些有最大喜樂之權利的人，或許仍要忍受非常沉重的苦難。好既然可能遭分散，他們若遇見患難就不可看為奇怪。2. 這些外在的苦難和患難對他們是試探。魔鬼藉着受苦和十字架努力引人犯罪、阻止他們盡本分、或使他們不適合盡本分；但既然我們的苦難在神手中，它們是為試驗和改善我們的恩典而設的。金子被放進爐中，為可以煉淨。3. 這些試探或許眾多而各樣：「百般試煉」，如使徒所說。我們的試煉或許有許多不同的種類，因此我們需要穿戴神所賜的全副軍裝。我們必須四面武裝，因為試探在四面。4. 好人的試煉是他不自找、也不有罪地惹到自己身上的；而是他被說成「落在」其中的。為此緣故他更好地忍受它們。
II. 受試煉和苦難狀態中的恩典和本分在此向我們指出。我們若能留意這些事並在其中長進如所當行的，受苦對我們有何等的好處！
1. 當操練的一樣基督徒恩典是喜樂：「都要以為大喜樂」（雅1:2）。我們不可陷入悲傷和愁苦的心境——這會使我們在試煉下昏厥；而當努力保持靈舒展寬廣，以更好地領受對我們情形的真實感覺，並以更大的優勢着手盡力善用。哲學或許教人在患難下冷靜；但基督徒信仰教他們喜樂——因為這些操練出自神的愛而非忿怒。在其中我們效法基督——我們的元首，它們成為我們收養的記號。藉着在義路上受苦，我們事奉我們主在人中的國度利益，並建立基督的身體；而我們的試煉將使我們現今的恩典更明亮、最終的冠冕更輝煌。因此，當試煉和困難成為我們在盡本分之路上的分時，有理由以之為大喜樂。而這不純粹是新約的反論，甚至在約伯的時代就有人說：「看哪，神所懲治的人是有福的。」我們若考慮苦難所促進的其他恩典，在苦難中喜樂就更有理由了。
2. 信心是一處經文暗示、另一處明確要求的恩典：「因為知道你們的信心經過試驗」（雅1:3），然後在雅1:6中「只要憑着信心求」。在試煉時必須有對基督徒信仰大真理的確實相信和堅決依附。此處所說被苦難試驗的信心在於信神的能力、話語和應許，以及對主耶穌的忠信和堅定。
3. 必須有忍耐：「信心經過試驗，就生忍耐。」一樣恩典的試驗產生另一樣；基督徒受苦之恩越受操練就越強壯。「患難生忍耐」（羅5:3）。如今，要正確操練基督徒的忍耐，我們必須（1）讓它運行。它不是遲鈍的，而是積極的東西。斯多葛式的冷漠與基督徒的忍耐大不相同：前者使人在某種程度上對苦難無感；而後者使人勝過其中和在其上。讓我們在試煉時小心，在我們裏面運行的是忍耐而非激情；無論說甚麼做甚麼，都讓忍耐來說來做：讓我們不容放縱激情阻礙忍耐的運作和高貴效果；讓我們容許它運行，它必在患難時行奇事。（2）我們必須讓它成全其工。不要作甚麼限制或削弱它的事；而要讓它充分發揮：若一個苦難緊跟着另一個，一連串的臨到我們，仍讓忍耐繼續直到它的工完成。當我們忍受神所定的一切，並如祂所定的時間，並帶着謙卑順服的眼望祂，當我們不僅忍受患難更在其中喜樂時，忍耐便成全了其工。（3）當忍耐的工完成時，基督徒便完全了，沒有甚麼缺少的了：它必供應我們基督徒賽程和爭戰所需的一切，必使我們能堅持到底，那時它的工必結束，並被榮耀加冠。在我們豐富了其他恩典之後，我們「必須忍耐」（來10:36）。但「讓忍耐成全其工，我們便成全完備，毫無缺欠」。
4. 祈禱也是受苦基督徒當守的本分；此處使徒表明：（1）我們當特別為之祈求的是甚麼——智慧：「你們中間若有缺少智慧的，應當求……神」。我們不當過分求苦難的移除，而當求智慧以正確使用它。誰不在大的試煉或操練下需要智慧來引導他判斷事物、治理自己的靈和脾氣、並管理他的事務呢？在試煉時期有智慧是神特殊的恩賜，我們必須向祂尋求。（2）藉着甚麼途徑獲得它——藉着我們的祈求。讓愚拙人在施恩寶座前作乞丐，他們就在成為智者的公平路上了。不是說「讓這樣的人求人」——不，不求任何人——而是「讓他求……神」，就是造他、起初賜他悟性和理性能力的，在祂裏面藏着一切智慧和知識的寶藏。讓我們向神承認我們缺少智慧並每日向祂求。（3）我們有最大的鼓勵如此行：祂「厚賜與眾人，也不斥責人」。是的，明確應許「主就必賜給他」（雅1:5）。在我們帶着對自己軟弱愚昧的感覺去到神那裏求智慧時，每一個令人灰心的念頭都有回答。我們被差去的那一位，我們確知祂有可賜的；祂有施賜的性情，樂意將此賜給求的人。也不怕祂的恩惠在這事上被限定於某些人，以至排除別人或任何謙卑祈求的靈；因為祂「賜與眾人」。你若說你需要大量的智慧，少量不夠用，使徒肯定祂「厚賜」；為免你怕不時宜地去、或因愚昧而被羞辱，又加上祂「也不斥責人」。何時求、求多頻繁，都不會遇見斥責。若有人說：「這或許是某些人的情形，但我怕我在求智慧上不如別人成功」，讓這樣的人思想應許何等明確：「主就必賜給他。」那麼，若智慧可以求而得之、他們卻不肯向神求，愚拙人在自己的愚昧中滅亡是公義的。但（4）我們求的時候有一件事必需注意，即我們以相信而堅定的心如此行：「只要憑着信心求，一點不疑惑」（雅1:6）。上面的應許非常確實——只要帶着這條件：智慧必賜給那些向神求的人，只要他們信神能使簡單人變為有智慧，並信祂對來到祂面前的人會信實地兌現祂的話。這是基督在對待那些來求醫治的人時所堅持的條件：「你信我能作這事嗎？」必須「不疑惑」，不要因不信或因自己方面的任何劣勢而在神的應許上猶豫。因此我們在此看見，
5. 一致、真誠的意向和心靈的堅定，構成在苦難下所要求的另一本分：「那疑惑的人，就像海中的波浪，被風吹動翻騰。」有時被信心高舉，然後又被不信任摔下——有時向天升去，有意確保榮耀、尊貴和不朽，然後又沉淪於追求身體的安逸或這世界的享受——這非常恰當而優美地被比作海中的波浪，隨風將它拋得或高或低、這方或那方而升起又落下、膨脹又沉沒。一個對自己屬靈和永恆利益有單一而主要關注、並在為神的決心上保持堅定的心，必因苦難成為有智慧，必在敬虔中保持熱切，並必勝過一切試煉和反對。如今，為治療猶豫的靈和軟弱的信心，使徒表明這些的壞效果：（1）祈禱的成功因此被破壞：「這樣的人不要想從主那裏得甚麼」（雅1:7）。如此不信、反覆、不定的人不太可能如所當行地看重從神而來的恩惠，因此不能期望得着它。在求屬天屬神的智慧時，我們若沒有心以之為貴重過於紅寶石和這世上最大的事物，便不太可能得勝。（2）猶豫的信心和靈對我們的為人有壞影響。「心懷二意的人，在他一切所行的路上都沒有定見」（雅1:8）。當我們的信心和靈隨第二因起落時，我們一切言行和行動中必有很大的不穩。這有時使人受世人藐視；但可以確定這樣的道路不能討神的喜悅，也不能為我們最終獲得任何好處。我們既只有一位可信靠的神，便只有一位可受其治理的神，這當保持我們平穩。「不堅定如水的人必不能勝出」。於是，
III. 基督徒在升高和降卑中都當有的聖潔謙卑脾氣被描述：窮人和富人都被指示當在甚麼根基上建立他們的喜樂和安慰（雅1:9-11）。此處我們可注意：1. 卑微的人當被看作弟兄：「卑微的弟兄升高……」。貧窮不毁壞基督徒之間的關係。2. 好基督徒或在世上富足（雅1:10）。恩典和財富並非完全不相容。亞伯拉罕——信心之父——在金銀上富足。3. 這兩者都獲准喜樂。沒有任何生活狀況使我們失去在神裏喜樂的能力。我們若不常常在祂裏喜樂，那是我們自己的錯。卑微的人可以喜樂——若他們被高舉到在信上富足、作神國度的後嗣（如惠特比博士解釋本處）；富人可以在使他們謙卑的護理中喜樂——因為這些產生在神眼中極有價值的謙卑而低微的心境。哪裏有人為義受苦成為貧窮，他們的貧窮本身就是他們的高舉。為基督的緣故受辱是尊榮。「因為你們蒙恩，不但得以信服基督，並要為祂受苦」（腓1:29）。一切被降卑、並因恩典成為謙卑的人，可以在他們最終在天上被高舉的盼望中喜樂。4. 注意富人有甚麼理由——儘管他們富足——在自己的眼中謙卑而低微，因為他們和他們的財富都正在過去：「他必要過去，如同草上的花一樣」（雅1:11）。他和他的財富。「太陽出來，熱風颳起，草就枯乾」。由此請注意：屬世的財富是會枯萎的東西。財富太不確定（巴克斯特論本處說），太不重要，不能在我們心中造成大的或正當的改變。如同花在灼熱的太陽下凋謝，「富足的人在他所行的事上也要這樣衰殘」。他為這世界的計劃、謀略和管理被稱為他的「道路」；在這些中他必「衰殘」。為此緣故，那富足的人當喜樂——不是那麼多在使他富足的神的護理中，而是在使他並保持他謙卑的神的恩典中；並在那些教他在神裏面並從神那裏尋求幸福的試煉和操練中，而非從這些會朽壞的享受中。
IV. 一個祝福臨到那些如此處所指示忍受操練和試煉的人：「忍受試探的人是有福的」（雅1:12）。請注意：1. 有福的不是那單單受苦的人，而是那忍受的人——以忍耐和堅定在盡本分的路上經過一切困難的人。2. 苦難不能使我們悲慘——若不是我們自己的錯。祝福或許從中產生，我們或許在其中蒙福。它們遠非取走好人的幸福，反而確實增加它。3. 受苦和試探是通往永遠福樂的路：「他經過試驗以後，必得生命的冠冕」，dokimos genomenos——「當他被驗中」，當他的恩典被發現為真實且具有最高價值時（如此金屬以火試驗其優越），當他的正直被彰顯、一切被大審判官批准時。由此請注意：在一切試煉中被神驗中是基督徒的大目標；這將是他最終的福樂——那時他要得生命的冠冕。受試驗的基督徒將是戴冠冕的；而他所戴的將是生命的冠冕。它對他是生命和福樂，並存到永遠。我們只背十字架一時，卻要戴冠冕到永遠。4. 這包含在生命冠冕中的福樂是應許給義而受苦者的事。因此是我們可以最確實倚靠的：因為天地要過去，神的這話卻不會落空。但同時讓我們注意，我們將來的賞賜不是作為債務而來，而是憑恩典的應許。5. 我們忍受試探必須出於愛神和愛我們主耶穌基督的原則，否則我們與這應許無分：「這是主應許給那些愛祂之人的」。保羅設想一個人甚至可以為宗教的某點「將身體焚燒」，卻因沒有愛心或對神和人缺乏真誠的愛而不討神喜悅、不被祂看重（林前13:3）。6. 生命的冠冕不僅應許給大而傑出的聖徒，更應許給一切心中有神的愛掌權的人。每個真正愛神的靈魂，其在這世上所受的試煉，必在上面那「愛得以完全」的世界裏得着完全的報償。
英文原文
Necessity of Faith and Patience; Evil of Indecision (61 AD)
² My brethren, count it all joy when ye fall into divers temptations;
³ Knowing this, that the trying of your faith worketh patience.
⁴ But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
⁵ If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.
⁶ But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.
⁷ For let not that man think that he shall receive any thing of the Lord.
⁸ A double minded man is unstable in all his ways.
⁹ Let the brother of low degree rejoice in that he is exalted:
¹⁰ But the rich, in that he is made low: because as the flower of the grass he shall pass away.
¹¹ For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.
¹² Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.
We now come to consider the matter of this epistle. In this paragraph we have the following things to be observed:—
I. The suffering state of Christians in this world is represented, and that in a very instructive manner, if we attend to what is plainly and necessarily implied, together with what is fully expressed. 1. It is implied that troubles and afflictions may be the lot of the best Christians, even of those who have the most reason to think and hope well of themselves. Such as have a title to the greatest joy may yet endure very grievous afflictions. As good people are liable to be scattered, they must not think it strange if they meet with troubles. 2. These outward afflictions and troubles are temptations to them. The devil endeavours by sufferings and crosses to draw men to sin and to deter them from duty, or unfit them for it; but, as our afflictions are in God's hand, they are intended for the trial and improvement of our graces. The gold is put into the furnace, that it may be purified. 3. These temptations may be numerous and various: Divers temptations, as the apostle speaks. Our trials may be of many and different kinds, and therefore we have need to put on the whole armour of God. We must be armed on every side, because temptations lie on all sides. 4. The trials of a good man are such as he does not create to himself, nor sinfully pull upon himself; but they are such as he is said to fall into. And for this reason they are the better borne by him.
II. The graces and duties of a state of trial and affliction are here pointed out to us. Could we attend to these things, and grow in them as we should do, how good would it be for us to be afflicted!
1. One Christian grace to be exercised is joy: Count it all joy, Jam 1:2. We must not sink into a sad and disconsolate frame of mind, which would make us faint under our trials; but must endeavour to keep our spirits dilated and enlarged, the better to take in a true sense of our case, and with greater advantage to set ourselves to make the best of it. Philosophy may instruct men to be calm under their troubles; but Christianity teaches them to be joyful, because such exercises proceed from love and not fury in God. In them we are conformable to Christ our head, and they become marks of our adoption. By suffering in the ways of righteousness, we are serving the interests of our Lord's kingdom among men, and edifying the body of Christ; and our trials will brighten our graces now and our crown at last. Therefore there is reason to count it all joy when trials and difficulties become our lot in the way of our duty. And this is not purely a New-Testament paradox, but even in Job's time it was said, Behold, happy is the man whom God correcteth. There is the more reason for joy in afflictions if we consider the other graces that are promoted by them.
2. Faith is a grace that one expression supposes and another expressly requires: Knowing this, that the trial of your faith, Jam 1:3; and then in Jam 1:6, Let him ask in faith. There must be a sound believing of the great truths of Christianity, and a resolute cleaving to them, in times of trial. That faith which is spoken of here as tried by afflictions consists in a belief of the power, and word, and promise of God, and in fidelity and constancy to the Lord Jesus.
3. There must be patience: The trial of faith worketh patience. The trying of one grace produces another; and the more the suffering graces of a Christian are exercised the stronger they grow. Tribulation worketh patience, Ro 5:3. Now, to exercise Christian patience aright, we must, (1.) Let it work. It is not a stupid, but an active thing. Stoical apathy and Christian patience are very different: by the one men become, in some measure, insensible of their afflictions; but by the other they become triumphant in and over them. Let us take care, in times of trial, that patience and not passion, be set at work in us; whatever is said or done, let patience have the saying and doing of it: let us not allow the indulging of our passions to hinder the operation and noble effects of patience; let us give it leave to work, and it will work wonders in a time of trouble. (2.) We must let it have its perfect work. Do nothing to limit it nor to weaken it; but let it have its full scope: if one affliction come upon the heels of another, and a train of them are drawn upon us, yet let patience go on till its work is perfected. When we bear all that God appoints, and as long as he appoints, and with a humble obedient eye to him, and when we not only bear troubles, but rejoice in them, then patience hath its perfect work. (3.) When the work of patience is complete, then the Christian is entire, and nothing will be wanting: it will furnish us with all that is necessary for our Christian race and warfare, and will enable us to persevere to the end, and then its work will be ended, and crowned with glory. After we have abounded in other graces, we have need of patience, Heb 10:36. But let patience have its perfect work, and we shall be perfect and entire, wanting nothing.
4. Prayer is a duty recommended also to suffering Christians; and here the apostle shows, (1.) What we ought more especially to pray for—wisdom: If any lack wisdom, let him ask of God. We should not pray so much for the removal of an affliction as for wisdom to make a right use of it. And who is there that does not want wisdom under any great trials or exercises to guide him in his judging of things, in the government of his own spirit and temper, and in the management of his affairs? To be wise in trying times is a special gift of God, and to him we must seek for it. (2.) In what way this is to be obtained—upon our petitioning or asking for it. Let the foolish become beggars at the throne of grace, and they are in a fair way to be wise. It is not said, "Let such ask of man," no, not of any man, but, "Let him ask of God," who made him, and gave him his understanding and reasonable powers at first, of him in whom are all the treasures of wisdom and knowledge. Let us confess our want of wisdom to God and daily ask it of him. (3.) We have the greatest encouragement to do this: he giveth to all men liberally, and upbraideth not. Yea, it is expressly promised that it shall be given, Jam 1:5. Here is something in answer to every discouraging turn of the mind, when we go to God, under a sense of our own weakness and folly, to ask for wisdom. He to whom we are sent, we are sure, has it to give: and he is of a giving disposition, inclined to bestow this upon those who ask. Nor is there any fear of his favours being limited to some in this case, so as to exclude others, or any humble petitioning soul; for he gives to all men. If you should say you want a great deal of wisdom, a small portion will not serve your turn, the apostle affirms, he gives liberally; and lest you should be afraid of going to him unseasonably, or being put to shame for your folly, it is added, he upbraideth not. Ask when you will, and as often as you will, you will meet with no upbraidings. And if, after all, any should say, "This may be the case with some, but I fear I shall not succeed so well in my seeking for wisdom as some others may," let such consider how particular and express the promise is: It shall be given him. Justly then must fools perish in their foolishness, if wisdom may be had for asking, and they will not pray to God for it. But, (4.) There is one thing necessary to be observed in our asking, namely, that we do it with a believing, steady mind: Let him ask in faith, nothing wavering, Jam 1:6. The promise above is very sure, taking this proviso along with us; wisdom shall be given to those who ask it of God, provided they believe that God is able to make the simple wise, and is faithful to make good his word to those who apply to him. This was the condition Christ insisted on, in treating with those who came to him for healing: Believest thou that I am able to do this? There must be no wavering, no staggering at the promise of God through unbelief, or through a sense of any disadvantages that lie on our own part. Here therefore we see,
5. That oneness, and sincerity of intention, and a steadiness of mind, constitute another duty required under affliction: He that wavereth is like a wave of the sea, driven with the wind, and tossed. To be sometimes lifted up by faith, and then thrown down again by distrust—to mount sometimes towards the heavens, with an intention to secure glory, and honour, and immortality, and then to sink again in seeking the ease of the body, or the enjoyments of this world—this is very fitly and elegantly compared to a wave of the sea, that rises and falls, swells and sinks, just as the wind tosses it higher or lower, that way or this. A mind that has but one single and prevailing regard to its spiritual and eternal interest, and that keeps steady in its purposes for God, will grow wise by afflictions, will continue fervent in its devotions, and will be superior to all trials and oppositions. Now, for the cure of a wavering spirit and a weak faith, the apostle shows the ill effects of these, (1.) In that the success of prayer is spoiled hereby: Let not that man think that he shall receive any thing of the Lord, Jam 1:7. Such a distrustful, shifting, unsettled person is not likely to value a favour from God as he should do, and therefore cannot expect to receive it. In asking for divine and heavenly wisdom we are never likely to prevail if we have not a heart to prize it above rubies, and the greatest things in this world. (2.) A wavering faith and spirit has a bad influence upon our conversations. A double-minded man is unstable in all his ways, Jam 1:8. When our faith and spirits rise and fall with second causes, there will be great unsteadiness in all our conversation and actions. This may sometimes expose men to contempt in the world; but it is certain that such ways cannot please God nor procure any good for us in the end. While we have but one God to trust to, we have but one God to be governed by, and this should keep us even and steady. He that is unstable as water shall not excel. Hereupon,
III. The holy humble temper of a Christian, both in advancement and debasement, is described: and both poor and rich are directed on what grounds to build their joy and comfort, Jam 1:9-11. Here we may observe, 1. Those of low degree are to be looked upon as brethren: Let the brother of low degree, etc. Poverty does not destroy the relation among Christians. 2. Good Christians may be rich in the world, Jam 1:10. Grace and wealth are not wholly inconsistent. Abraham, the father of the faithful, was rich in silver and gold. 3. Both these are allowed to rejoice. No condition of lie puts us out of a capacity of rejoicing in God. If we do not rejoice in him always, it is our own fault. Those of low degree may rejoice, if they are exalted to be rich in faith and heirs of the kingdom of God (as Dr. Whitby explains this place); and the rich may rejoice in humbling providences, as they produce a lowly and humble disposition of mind, which is highly valuable in the sight of God. Where any are made poor for righteousness' sake, their very poverty is their exaltation. It is an honour to be dishonoured for the sake of Christ. To you it is given to suffer, Php 1:29. All who are brought low, and made lowly by grace, may rejoice in the prospect of their exaltation at the last in heaven. 4. Observe what reason rich people have, notwithstanding their riches, to be humble and low in their own eyes, because both they and their riches are passing away: As the flower of the grass he shall pass away. He, and his wealth with him, Jam 1:11. For the sun has no sooner risen with a burning heat than it withereth the grass. Note hence, Worldly wealth is a withering thing. Riches are too uncertain (says Mr. Baxter on this place), too inconsiderable things to make any great or just alteration in our minds. As a flower fades before the heat of the scorching sun, so shall the rich man fade away in his ways. His projects, counsels, and managements for this world, are called his ways; in these he shall fade away. For this reason let him that is rich rejoice, not so much in the providence of God, that makes him rich, as in the grace of God, that makes and keeps him humble; and in those trials and exercises that teach him to seek his felicity in and from God, and not from these perishing enjoyments.
IV. A blessing is pronounced on those who endure their exercises and trials, as here directed: Blessed is the man that endureth temptation, Jam 1:12. Observe, 1. It is not the man who suffers only that is blessed, but he who endures, who with patience and constancy goes through all difficulties in the way of his duty. 2. Afflictions cannot make us miserable, if it be not our own fault. A blessing may arise from them, and we may be blessed in them. They are so far from taking away a good man's felicity that they really increase it. 3. Sufferings and temptations are the way to eternal blessedness: When he is tried, he shall receive the crown of life, dokimos genomenos—when he is approved, when his graces are found to be true and of the highest worth (so metals are tried as to their excellency by the fire), and when his integrity is manifested, and all is approved of the great Judge. Note hence, To be approved of God is the great aim of a Christian in all his trials; and it will be his blessedness at last, when he shall receive the crown of life. The tried Christian shall be a crowned one: and the crown he shall wear will be a crown of life. It will be life and bliss to him, and will last for ever. We only bear the cross for a while, but we shall wear the crown to eternity. 4. This blessedness, involved in a crown of life, is a promised thing to the righteous sufferer. It is therefore what we may most surely depend upon: for, when heaven and earth shall pass away, this word of God shall not fail of being fulfilled. But withal let us take notice that our future reward comes, not as a debt, but by a gracious promise. 5. Our enduring temptations must be from a principle of love to God and to our Lord Jesus Christ, otherwise we are not interested in this promise: The Lord hath promised to those that love him. Paul supposes that a man may for some point of religion even give his body to be burnt, and yet not be pleasing to God, nor regarded by him, because of his want of charity, or a prevailing sincere love to God and man, 1Co 13:3. 6. The crown of life is promised not only to great and eminent saints, but to all those who have the love of God reigning in their hearts. Every soul that truly loves God shall have its trials in this world fully recompensed in that world above where love is made perfect.
13-18
Procedure and Results of Sin (61 AD)
繁體中文
罪的步驟與結局（公元61年）
¹³ 人被試探，不可說：「我是被神試探」；因為神不能被惡試探，他也不試探人。
¹⁴ 但各人被試探，乃是被自己的私慾牽引誘惑的。
¹⁵ 私慾既懷了胎，就生出罪來；罪既長成，就生出死來。
¹⁶ 我親愛的弟兄們，不要看錯了。
¹⁷ 各樣美善的恩賜和各樣全備的賞賜都是從上頭來的，從眾光之父那裏降下來的；在他並沒有改變，也沒有轉動的影兒。
¹⁸ 他按自己的旨意，用真道生了我們，叫我們在他所造的萬物中好像初熟的果子。
I. 我們在此受教：神並非任何人犯罪的肇因。無論是那些發起逼迫的人，還是他們在迫害過程中所犯的一切不義與罪惡，都不能歸咎於神。照樣，敬虔人雖因自身的遭遇與試煉而被激動犯罪，神也並非那些罪的成因。此處似乎假設：有些信徒在受試煉的時刻可能會跌倒，那責罰的杖落在身上，或使其中一些人走上歧途，伸手作惡。然而即使如此，即使這些失足者企圖將過犯推諉於神，他們行為不檢的責任仍必完全歸於自己。因為：
1. 在神的本性中，沒有任何可讓人推卸責任之處：人被試探，不可說：「我是被神試探」；因為神不能被惡試探。 一切道德上的罪惡，都歸因於那當負責任之生命體本身的某種失調——或因智慧不足，或因能力缺乏，或因意志中缺乏端莊與純潔。但誰能以這些（它們正是神的本體屬性）來控告聖潔的神有所欠缺呢？沒有任何境遇能使神受誘惑而羞辱或否認自己，因此他不能被惡試探。
2. 在神護理的安排中，也沒有任何可將人的罪責推卸其上之處（Jam 1:13）：他也不試探人。 神既不能被惡試探，也就不能作試探人的。他不能作任何與其本性相違之事的推動者。屬肉體的心思樂意將自己的罪歸咎於神，這其中帶有遺傳的成分。我們的始祖亞當對神說：你所賜給我 的那女人誘惑了我——這實際上是將責任推給神，因為是他將那試探者賜下的。願無人如此說話。犯罪已是極壞；但犯罪之後又將過犯歸咎於神、說是由他所致，就更為惡劣。那些將自己犯罪的責任推諉於體質或處境，或自稱受制於無可避免之犯罪必然性的人，都冤枉了神，彷彿他是罪的作者。苦難既是神所差遣的，其目的乃是要激發我們的恩典，而非暴露我們的敗壞。
II. 我們受教知道罪惡的真正根源何在，責任當歸於何處（Jam 1:14）：各人被試探乃是被自己的私慾牽引誘惑的。 在其他經文中，魔鬼被稱為那試探人的，其他因素有時也共同參與試探；然而無論魔鬼或其他任何人、任何事物，都不能被當作推卸責任的藉口；因為罪惡與試探的真正源頭就在我們自己心中。可燃之物存於我們裏面，雖然那火焰或許被外在因素所煽起。因此，你若褻慢，就必獨自擔當， （Pr 9:12）。在此請注意：
1. 罪蔓延的步驟。先是牽引，然後誘惑。正如聖潔包含兩部分——離惡與趨善，這兩者倒過來便是罪的兩部分。心先從善事中被牽引離去，繼而被誘惑去依附惡事。先是因敗壞的傾向，或因貪戀渴望某種感官或世俗之物，與神的生命疏遠，隨後漸漸在罪的途徑上固定下來。
2. 我們由此可見罪的能力與詭計。此處譯為牽引的詞，原意是被強力拖曳或強迫。譯為誘惑的詞，原意是被誘餌所迷惑、被事物的虛假表象所欺騙——exelkomenos kai deleazomenos。敗壞的權勢對良心與理智施以極大的暴力；而罪中又充滿了詭詐、欺騙與諂媚，好使我們歸順其利益。罪若無其詭詐與狡猾，其強力與權勢絕不能得逞。滅亡的罪人是被誘哄、被諂媚以至於自取毀滅。這也將在神的審判中永遠稱義——他們毀滅了自己。他們的罪歸在自己頭上，因此他們的血也必歸在他們自己身上。
3. 敗壞在人心中所結的果子（Jam 1:15）：私慾既懷了胎，就生出罪來。 也就是說，罪既被容許在我們裏面激發慾望，它便很快使那些慾望成熟為同意，這時便說它懷了胎。罪雖尚在胚胎之中，卻已真實存在。當它在心思中長到足月，便在實際行動中被生下來。因此要遏止罪的起頭，否則它所產生的一切惡果都必完全歸到我們身上。
4. 罪最終的結局與收場：罪既長成，就生出死來。 罪在實際行為中誕生之後，它的長成（正如曼頓博士所言）乃是藉着頻繁的行為得以鞏固，並沉澱為習慣。當人的罪惡如此充滿時，死便被生了出來——靈魂死了，身體也歸於死。除了屬靈的與今世的死亡之外，罪的工價乃是永死。因此要在罪長成之前悔改並離棄它。以色列家啊，你們何必死亡呢！ （Eze 33:11）。神對你們的死毫無喜悅，正如他對你們的罪毫無參與；但罪與痛苦都是你們自招的。你們自己心中的私慾與敗壞就是試探你們的；當它們漸漸將你們帶離神，並在你們裏面完成了罪的權勢與統治時，它們便要成為你們的毀滅者。
III. 我們更進一步受教：當我們是自己一切罪惡與痛苦的作者與肇因時，神卻是一切美善的父與源頭（Jam 1:16,17）。我們當格外小心，不要在對神的認識上犯錯：我親愛的弟兄們，不要看錯了——me planasthe——不要偏離，即不要偏離神的道以及其中對他的認識。不要偏流入謬誤的觀點，不要離開真理的準則——就是你們從主耶穌所領受、並藉他聖靈引導所明白的。西門與尼哥拉黨人的放縱觀點（後來從他們中間產生了諾斯底派這一群極其放縱敗壞的人），或許正是使徒在此特別要防範的。有意探究這些的人，可參閱愛任紐《反異端》第一卷。任憑敗壞的人持守何種觀點，在耶穌裏的真理仍是如此立定：神不是、也不能是任何罪惡的作者與庇護者；但他必須被承認為一切美善的源頭與根本：各樣美善的恩賜和各樣全備的賞賜都是從上頭來的，從眾光之父那裏降下來的（Jam 1:17）。在此請注意：
1. 神是眾光之父。太陽與天體的可見之光都是從他而來。他說：要有光，就有了光。 如此，神同時被表明為太陽的創造主，又在某些方面被比擬為太陽。「正如太陽在其本體與影響上始終如一，雖然地球與雲層常常介入，使我們看它似乎因升降、因不同的景象或完全的隱沒而改變——但改變並不在它；照樣，神是不改變的，我們的改變與陰影並非出於他任何的變易或暗影般的改變，而是出於我們自己。」——巴克斯特。眾光之父，在他並沒有改變，也沒有轉動的影兒。 太陽在自然中是甚麼，神在恩典、護理與榮耀中就是如此，且無限地超越。
2. 因為各樣美善的恩賜都是從他而來。作為眾光之父，他賜下理性的光。全能者的氣使人有聰明（Job 32:8）。他也賜下學問的光：所羅門在自然知識、治國藝術以及一切長進上的智慧，都歸功於神。屬天啟示的光更直接是從上頭來的。信心、清潔以及各樣安慰之光都是從他而來。因此我們一切所有的美善無非是從神領受的，正如我們裏面或我們所行的沒有任何罪惡不是出於自己。我們必須承認神是受造之物中一切能力與完全的作者，也是我們藉這些能力與完全所得一切益處的賜予者；但受造之物一切的黑暗、不完全或惡行都不能歸咎於眾光之父；從他而出的是各樣美善與全備的恩賜，無論關乎今生或來世。
3. 正如各樣美善的恩賜都來自神，我們本性的更新、我們的重生以及由此而來的一切聖潔喜樂的結果，也都當歸於他（Jam 1:18）：他按自己的旨意，用真道生了我們。 在此我們當注意：
（1.）真基督徒是重新被生下來的受造之物。他與從前在更新之恩動工之前的那個人判若兩人，彷彿重新被造、重新出生一般。
（2.）此善工的源頭在此被宣告：這是出於神自己的旨意；不是憑我們的技巧或能力；不是因我們裏面被預見的任何善行，也不是因我們所作的任何善工，而完全是出於神的善意與恩典。
（3.）成就此事的途徑也被指明：真道，即福音，正如保羅更明確地說（1Co 4:15）：我在基督耶穌裏用福音生了你們。 這福音實在是真理的道，否則它絕不能產生如此真實、如此持久、如此偉大而崇高的果效。我們可以信靠它，將我們不朽的靈魂交託其上。我們也必發現，正因它是真理的道，它便是我們成聖的途徑（Joh 17:17）。
（4.）神賜下更新之恩的目的與旨意在此陳明：叫我們在他所造的萬物中好像初熟的果子——我們要成為神的產業與珍寶，作他更特有的產業，正如初熟的果子所象徵的；我們也要歸耶和華為聖，正如初熟的果子被獻給他。基督是信徒的初熟果子，信徒是受造之物的初熟果子。
英文原文
Procedure and Results of Sin (61 AD)
¹³ Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:
¹⁴ But every man is tempted, when he is drawn away of his own lust, and enticed.
¹⁵ Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
¹⁶ Do not err, my beloved brethren.
¹⁷ Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
¹⁸ Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
I. We are here taught that God is not the author of any man's sin. Whoever they are who raise persecutions against men, and whatever injustice and sin they may be guilty of in proceeding against them, God is not to be charged with it. And, whatever sins good men may themselves be provoked to by their exercises and afflictions, God is not the cause of them. It seems to be here supposed that some professors might fall in the hour of temptation, that the rod resting upon them might carry some into ill courses, and make them put forth their hands unto iniquity. But though this should be the case, and though such delinquents should attempt to lay their fault on God, yet the blame of their misconduct must lie entirely upon themselves. For, 1. There is nothing in the nature of God that they can lay the blame upon: Let no man say, when he is tempted to take any evil course, or do any evil thing, I am tempted of God; for God cannot be tempted with evil. All moral evil is owing to some disorder in the being that is chargeable with it, to a want of wisdom, or of power, or of decorum and purity in the will. But who can impeach the holy God with the want of these, which are his very essence? No exigence of affairs can ever tempt him to dishonour or deny himself, and therefore he cannot be tempted with evil. 2. There is nothing in the providential dispensations of God that the blame of any man's sin can be laid upon (Jam 1:13): Neither tempteth he any man. As God cannot be tempted with evil himself, so neither can he be a tempter of others. He cannot be a promoter of what is repugnant to his nature. The carnal mind is willing to charge its own sins on God. There is something hereditary in this. Our first father Adam tells God, The woman thou gavest me tempted me, thereby, in effect, throwing the blame upon God, for giving him the tempter. Let no man speak thus. It is very bad to sin; but is much worse, when we have done amiss, to charge it upon God, and say it was owing to him. Those who lay the blame of their sins either upon their constitution or upon their condition in the world, or who pretend they are under a fatal necessity of sinning, wrong God, as if he were the author of sin. Afflictions, as sent by God, are designed to draw out our graces, but not our corruptions.
II. We are taught where the true cause of evil lies, and where the blame ought to be laid (Jam 1:14): Every man is tempted (in an ill sense) when he is drawn away of his own lust, and enticed. In other scriptures the devil is called the tempter, and other things may sometimes concur to tempt us; but neither the devil nor any other person or thing is to be blamed so as to excuse ourselves; for the true original of evil and temptation is in our own hearts. The combustible matter is in us, though the flame may be blown up by some outward causes. And therefore, if thou scornest, thou alone shalt bear it, Pr 9:12. Observe here, 1. The method of sin in its proceeding. First it draws away, then entices. As holiness consists of two parts—forsaking that which is evil and cleaving to that which is good, so these two things, reversed, are the two parts of sin. The heart is carried from that which is good, and enticed to cleave to that which is evil. It is first by corrupt inclinations, or by lusting after and coveting some sensual or worldly thing, estranged from the life of God, and then by degrees fixed in a course of sin. 2. We may observe hence the power and policy of sin. The word here rendered drawn away signifies a being forcibly haled or compelled. The word translated enticed signifies being wheedled and beguiled by allurements and deceitful representations of things, exelkomenos kai deleazomenos. There is a great deal of violence done to conscience and to the mind by the power of corruption: and there is a great deal of cunning and deceit and flattery in sin to gain us to its interests. The force and power of sin could never prevail, were it not for its cunning and guile. Sinners who perish are wheedled and flattered to their own destruction. And this will justify God for ever in their damnation, that they destroyed themselves. Their sin lies at their own door, and therefore their blood will lie upon their own heads. 3. The success of corruption in the heart (Jam 1:15): Then, when lust hath conceived, it bringeth forth sin; that is, sin being allowed to excite desires in us, it will son ripen those desires into consent, and then it is said to have conceived. The sin truly exists, though it be but in embryo. And, when it has grown it its full size in the mind, it is then brought forth in actual execution. Stop the beginnings of sin therefore, or else all the evils it produces must be wholly charged upon us. 4. The final issue of sin, and how it ends: Sin, when it is finished, bringeth forth death. After sin is brought forth in actual commissions, the finishing of it (as Dr. Manton observes) is its being strengthened by frequent acts and settled into a habit. And, when the iniquities of men are thus filled up, death is brought forth. There is a death upon the soul, and death comes upon the body. And, besides death spiritual and temporal, the wages of sin is eternal death too. Let sin therefore be repented of and forsaken, before it be finished. Why will you die, O house of Israel! Eze 33:11. God has no pleasure in your death, as he has no hand in your sin; but both sin and misery are owing to yourselves. Your own hearts' lusts and corruptions are your tempters; and when by degrees they have carried you off from God, and finished the power and dominion of sin in you, then they will prove your destroyers.
III. We are taught yet further that, while we are the authors and procurers of all sin and misery to ourselves, God is the Father and fountain of all good, Jam 1:16,17. We should take particular care not to err in our conceptions of God: "Do not err, my beloved brethren, me lanasthe—do not wander, that is, from the word of God, and the accounts of him you have there. Do not stray into erroneous opinions, and go off from the standard of truth, the things which you have received from the Lord Jesus and by the direction of his Spirit." The loose opinions of Sinon, and the Nicolaitans (from whom the Gnostics, a most sensual corrupt set of people, arose afterwards), may perhaps, by the apostle here, be more especially cautioned against. Those who are disposed to look into these may consult the first book of Irenæus against heresies. Let corrupt men run into what notions they will, the truth, as it is in Jesus, stands thus: That God is not, cannot be, the author and patronizer of any thing that is evil; but must be acknowledged as the cause and spring of every thing that is good: Every good and every perfect gift is from above, and cometh down from the Father of lights, Jam 1:17. Here observe, 1. God is the Father of lights. The visible light of the sun and the heavenly bodies is from him. He said, Let there be light, and there was light. Thus God is at once represented as the Creator of the sun and in some respects compared to it. "As the sun is the same in its nature and influences, though the earth and clouds, oft interposing, make it seem to us as varying, by its rising and setting, and by its different appearances, or entire withdrawment, when the change is not in it; so God is unchangeable, and our changes and shadows are not from any mutability or shadowy alterations in him, but from ourselves."—Baxter. The Father of lights, with whom there is no variableness, neither shadow of turning. What the sun is in nature, God is in grace, providence, and glory; aye, and infinitely more. For, 2. Every good gift is from him. As the Father of lights, he gives the light of reason. The inspiration of the Almighty giveth understanding, Job 32:8. He gives also the light of learning: Solomon's wisdom in the knowledge of nature, in the arts of government, and in all his improvements, is ascribed to God. The light of divine revelation is more immediately from above. The light of faith, purity, and all manner of consolation is from him. So that we have nothing good but what we receive from God, as there is no evil or sin in us, or done by us, but what is owing to ourselves. We must own God as the author of all the powers and perfections that are in the creature, and the giver of all the benefits which we have in and by those powers and perfections: but none of their darknesses, their imperfections, or their ill actions are to be charged on the Father of lights; from him proceeds every good and perfect gift, both pertaining to this life and that which is to come. 3. As every good gift is from God, so particularly the renovation of our natures, our regeneration, and all the holy happy consequences of it, must be ascribed to him (Jam 1:18): Of his own will begat he us with the word of truth. Here let us take notice, (1.) A true Christian is a creature begotten anew. He becomes as different a person from what he was before the renewing influences of divine grace as if he were formed over again, and born afresh. (2.) The original of this good work is here declared: it is of God's own will; not by our skill or power; not from any good foreseen in us, or done by us, but purely from the good-will and grace of God. (3.) The means whereby this is affected are pointed out: the word of truth, that is, the gospel, as Paul expresses it more plainly, 1Co 4:15, I have begotten you in Jesus Christ through the gospel. This gospel in indeed a word of truth, or else it could never produce such real, such lasting, such great and noble effects. We may rely upon it, and venture our immortal souls upon it. And we shall find it a means of our sanctification as it is a word of truth, Joh 17:17. (4.) The end and design of God's giving renewing grace is here laid down: That we should be a kind of first-fruits of his creatures—that we should be God's portion and treasure, and a more peculiar property to him, as the first-fruits were; and that we should become holy to the Lord, as the first-fruits were consecrated to him. Christ is the first-fruits of Christians, Christians are the first-fruits of creatures.
19-27
On Suppressing Corrupt Affections; The Duty of Hearers; Practical Religion (61 AD)
繁體中文
論遏制敗壞的情感；聽道者的本分；真實的虔誠（公元61年）
¹⁹ 我親愛的弟兄們，這是你們所知道的。但你們各人要快快地聽，慢慢地說，慢慢地動怒，
²⁰ 因為人的怒氣並不成就神的義。
²¹ 所以你們要脫去一切的污穢和盈餘的邪惡，存溫柔的心領受那所栽種的道，就是能救你們靈魂的道。
²² 只是你們要行道，不要單單聽道，自己欺哄自己。
²³ 因為聽道而不行道的，就像人對着鏡子看自己本來的面目，
²⁴ 看見，走後，隨即忘了他的相貌如何。
²⁵ 惟有詳細察看那全備、使人自由之律法的，並且時常如此，這人既不是聽了就忘，乃是實在行出來，就在他所行的事上必然得福。
²⁶ 若有人自以為虔誠，卻不勒住他的舌頭，反欺哄自己的心，這人的虔誠是虛的。
²⁷ 在神我們的父面前，那清潔沒有玷污的虔誠，就是看顧在患難中的孤兒寡婦，並且保守自己不沾染世俗。
在這部分經文裏，我們受命：
I. 約束情感的發作。這是我們在苦難中當學的功課；我們若真是藉着真理之道重生了的，也必學到。因為其中的關聯是這樣——一個易怒急躁的心靈很容易因苦難而被激動行惡，謬誤與邪僻的見解也藉着我們自身卑劣虛妄的情感而盛行；但神更新的恩典與福音的道教導我們克制這些：我親愛的弟兄們，但你們各人要快快地聽，慢慢地說，慢慢地動怒（Jam 1:19）。這可指：
1. Jam 1:18 所說的真理之道。如此我們可看見：我們的本分乃是聽神的道，專心明白它，而不是照自己的想象或人的意見來發言，並因此在其中動怒發熱。不可急促地，更不可怒氣衝衝地在你們中間提起諸如「神是人犯罪的肇因」這類謬誤（對其他謬誤亦然）；倒要樂意聽聞並思想神的道在這一切事上所教導的。
2. 這可應用於本章開頭所說的苦難與試探。如此我們便可看見：我們的本分乃是聽神如何解釋他的護理、以及他藉此有何旨意，而不是像大衛在匆忙中所說的我剪除了；或像約拿在怒中所說的，我發怒以至於死都合乎理。與其在試煉中論斷神，不如讓我們張開耳朵和心來聽他要對我們說甚麼。
3. 這可被理解為指當時基督徒在試煉之中彼此之間所起的爭論與紛爭：如此這部分經文便可脫離上文而獨立來看。在此我們可看見，每當基督徒之間發生分歧，雙方都當樂意聆聽對方。人們常常固執己見，是因為不願意聽別人針對他們所提出的反對意見；而我們本應快快地聽聞各方合理的意見與真理，並慢開口說任何妨礙此點的話；當我們發言時，不可有絲毫怒氣，因為回答柔和，使怒消退。 既然這封書信的目的是要糾正當時基督徒中間存在的種種失序，那麼這些話——快快地聽，慢慢地說，慢慢地動怒——按這最後一種解釋來理解，也是非常恰當的。我們還可進一步從中看出：人若要管住自己的舌頭，就必須管住自己的情感。當摩西的靈被激動時，他用嘴說了急躁的話。 我們若要慢慢地說，就必須慢慢地動怒。
II. 約束情感的理由十分充分：因為人的怒氣並不成就神的義（Jam 1:20）。這彷彿使徒在說：「人們常常在自己的熱心與憤怒中假裝為神和他的榮耀大發熱心，但當知道神不需要任何人的情感；他的事業藉着溫柔謙和更能成就，遠勝於藉着怒氣與烈火。」所羅門說：寧可在安靜之中聽智慧人的言語，不聽掌管愚昧人的喊聲（Ec 9:17）。曼頓博士論到某些聚會時說：「我們若快快地聽，像我們樂於發言那樣，我們的聚會就會少些怒氣、多些益處。我記得當一個摩尼教徒與奧古斯丁辯論，以強求的喧嚷喊着聽我說！聽我說！ 時，那位教父謙遜地回答說：Nec ego te, nec tu me, sed ambo audiamus apostolum——你不要聽我，我也不要聽你，讓我們二人都聽使徒的。」我們帶到信仰辯論中最糟的東西就是憤怒。這無論如何假裝是因關心公義與正當而引發，都不可信任。怒氣是屬人的事物，人的怒氣與神的義是相對立的。那些假裝以此事奉神的事業的人，藉此表明他們既不認識神、也不認識他的事業。這情感在我們聽神之道的時候尤其要防範。參見 1Pe 2:1,2。
III. 我們蒙召不僅要克制急躁的怒氣，也要克制其他敗壞的情感：所以你們要脫去一切的污穢和盈餘的邪惡（Jam 1:21）。此處譯為污穢的詞，是指那些最為卑劣、最為放縱肉體的私慾；譯為盈餘的邪惡的詞，可理解為惡意的氾濫或任何屬靈的邪惡。這教導我們作基督徒的，不僅要防範並脫去那些使一個人被稱為污穢的、較為粗鄙屬肉體的性情與情感，也要脫去一切敗壞之心的失序——這些失序會使心對神的道與道路心存偏見。請注意：
1. 罪是玷污人的事物；它被稱為污穢本身。
2. 在我們裏面有當防範的、大量的邪惡；這就是盈餘的邪惡。
3. 僅僅約束敗壞的情感是不夠的，它們必須被我們拋棄、被我們脫去。 賽 30:22：你必將它們拋棄，好像拋棄污穢之物；你要說：滾開吧！
4. 這不僅限於外在的罪與較大的可憎之事，也及於一切心思與情感的罪，正如言語與行為的罪一樣；pasan rhyparian——一切的污穢，凡敗壞有罪之事。
5. 請注意，從本章前文可見，脫去一切的污穢，正是受試探與受苦難之時所當行的，也是避免謬誤、正確領受並善用真理之道所必須的；因為：
IV. 關於聽神的道，我們在此有充分而簡要的教導。
1. 我們受命為之預備自己（Jam 1:21）——脫去一切敗壞的情感，脫去一切偏見與成見，放下那些使判斷扭曲、使心思蒙蔽的罪。前文已經解釋的一切的污穢與盈餘的邪惡，必須被一切來到福音之道面前的人特別地克制並脫去。
2. 我們受指教當如何聽：存溫柔的心領受那所栽種的道，就是能救你們靈魂的道。
（1.）在聽神的道時，我們當領受它——贊同其中的真理——順從其中的律法；領受它，正如樹幹接受接穗，使所結的果子不是照着酸澀樹幹的本性，而是照着那接在我們靈魂裏的福音之道的本性。
（2.）因此我們當以最順服、謙卑、受教的心向神的道降服：這就是存溫柔的心領受。樂意聽見自己的過失，不僅耐心地接受，更是感恩地領受，並且渴望被福音的教義與訓誡所塑造、所成形。
（3.）在我們一切的聽道中，我們應當以靈魂的得救為目標。神的道的目的，是要使我們有得救的智慧；那些在聽道時給自己定下更低、更次要之目的的人，既羞辱了福音，又虧負了自己的靈魂。我們來到神的道前（無論是讀還是聽），當作那些知道它是神的大能，要救一切相信的人的人（Ro 1:16）。
3. 我們受教在聽道之後當行甚麼（Jam 1:22）：只是你們要行道，不要單單聽道，自己欺哄自己。 在此請注意：
（1.）聽是為了行；最專心、最頻繁地聽神的道，若我們不也行道，便對我們毫無益處。我們若一周每天聽一篇講章，且傳道的是從天上來的天使，然而若我們只停留在聽，也永不能帶我們上天堂。因此使徒極力堅持（這確是不可缺少的）：我們要行我們所聽的。必有內在的操練——藉着默想，以及外在的操練——在真實的順服中。 ——巴克斯特。僅僅記住所聽的、能複述、能見證、能稱讚、能寫下、能保存所寫的，都是不夠的；這一切所指向、並且凌駕其上的，乃是我們要行道。請注意：
（2.）單單聽道的人是自欺的人；原文的詞——paralogizomenoi——意思是人在自己裏面作詭辯；他們的推理顯然是虛假欺騙的，當他們以為自己工作中的一部分能解除他們在另一部分上所負的責任，或說服自己以為僅僅在頭腦中裝滿見解便已足夠——儘管他們心中缺乏良善的情感與決心，生活上缺乏善行的果子。到最後，自欺將被證明是最糟的欺騙。
4. 使徒指出神的道當有的正確使用、那些沒有正當使用之人是怎樣的、以及那些正當使用之人是怎樣的（Jam 1:23-25）。讓我們分別思想。
（1.）我們當如何使用神的道，可從它被比作一面鏡子來學習，人可以在其中看見自己本來的面目。 正如照鏡子讓我們看見臉上的斑點與污穢，以便修補洗淨，照樣神的道讓我們看見自己的罪，好叫我們悔改並求赦免；它指出不對之處，好叫它得以改正。有些鏡子會奉承人；但那真是神之道的，絕不是奉承人的鏡子。你若奉承自己，那是你自己的錯；在耶穌裏的真理不奉承任何人。讓我們留心聽真理之道，它必將你本性的敗壞、你內心與生活的失序擺在你面前；它要坦白地告訴你，你是怎樣的人。保羅描述自己，直到他在律法的鏡子中看見自己本性的敗壞之前，是毫無知覺的（Ro 7:9）：我以前沒有律法是活着的——即，我以為一切都妥當，不但自以為清潔，而且與世人相比，還自以為秀美；但誡命來到——當律法的鏡子擺在我面前時——罪又活了，我就死了——那時我看見了自己的斑點與醜陋，發現了自己從前未曾察覺的缺失；律法與罪的權勢如此之大，以至於我那時才覺察自己處於死亡與定罪的狀態中。如此，當我們留心神的道，以致看見自己的真實光景與處境、改正不對之處、並藉着神話語的鏡子重新塑造修飾自己，這才是對它正當的使用。
（2.）我們在此看到那些沒有正當使用這面鏡子之人的描述：因為他看見，走後，隨即忘了他的相貌如何（Jam 1:24）。這正是聽了神的道卻不行道之人的真實寫照。有多少人，當他們坐在道之下時，被自己的罪惡、悲慘與危險所感動，承認罪的邪惡與自己對基督的需要；但聽完之後，一切都忘了——確信消失了，良善的情感如洪水的流水般逝去：他隨即忘了。「神的道（正如曼頓博士所言）揭示了我們如何除掉罪惡，並以耶穌基督的義來裝飾打扮我們的靈魂。Maculæ sunt peccata, quæ ostendit lex; aqua est sanguis Christi, quem ostendit evangelium——罪是律法所揭示的斑點；基督的寶血是福音所展示的洗濯盆。」但我們若聽了神的道、看了福音的鏡子卻離去，忘記自己的斑點而不洗淨、忘記我們的良藥而不使用，這便是徒然。這就是那些沒有正當聽道之人的光景。
（3.）那些正確聽道、正當使用神之道這面鏡子的人，也被描述並宣告為有福的（Jam 1:25）：惟有詳細察看那全備、使人自由之律法的，並且時常如此…… 在此請注意：
[1.] 福音是使人自由的律法，或如巴克斯特先生所表達的，是使人得釋放的律法，使我們脫離猶太律法、脫離罪與罪咎、脫離忿怒與死亡。儀文律法是束縛的軛；基督的福音是自由的律法。
[2.] 它是全備的律法；沒有甚麼能再添加其上。
[3.] 在聽道時，我們詳細察看這全備的律法；我們向它求教，尋求指引；我們查考它，好從其中得着我們行事為人的準則。
[4.] 我們唯有在時常如此之中，才算是正確地詳細察看這自由之律法——「當我們居住在對它的研習之中，直到它在我們裏面化為屬靈的生命，接在我們裏面並被消化」（巴克斯特）——當我們不忘記它，卻把它當作我們的工作與本分來實行，常常擺在眼前，作我們為人處世不變的準則，並照它來塑造我們的心思。如此行的人，並且繼續在神的律法與道中的人，是、也必在他所行的事上得福；他一切所行的盡都順利，正如第一篇詩篇所說——有人認為雅各在此正是暗指那篇詩。晝夜思想神的律法並照着而行的人，詩人說，凡他所做的盡都順利。 而那不是聽了就忘，乃是實在行出來——行出神的道所吩咐他之事的人，雅各說，必然得福。 天主教徒假裝此處有明確的經文證明我們因善行而蒙福；但曼頓博士回應那說法時，提醒讀者注意聖經用語的精確性。使徒並沒有說任何人因他的行為而蒙福，而是在他所行的事上蒙福。這是一條我們在其中必能找着福分的途徑，卻不是福分的成因。這福分不在於知道，而在於遵行神的旨意。Joh 13:17：你們既知道這事，若是去行就有福了。 能帶我們上天堂的，不是空談，而是行走。
V. 使徒接著告訴我們如何區分虛妄的虔誠與那純全、蒙神悅納的虔誠。世上關於這事有極大、極激烈的爭論：何種宗教是虛假虛妄的，何種是真實純全的。但願人們肯同意讓聖經在此處來裁定這問題；而此處也明明地、斷然地宣告了：
1. 何為虛妄的虔誠：若有人自以為虔誠，卻不勒住他的舌頭，反欺哄自己的心，這人的虔誠是虛的。 此處有三件事當注意：
（1.）虛妄的虔誠有許多外表的表演，並竭力在人面前顯得敬虔。我想，這是以一種使我們的心思集中在自以為這詞上的方式被提及的。當人更在乎顯得敬虔，而非真正敬虔時，這便表明他們的虔誠不過是虛妄。這不是說虔誠本身是虛妄之事（那些說事奉神是徒然的的人對它大大的不公），但人若只有敬虔的外貌而沒有敬虔的實意，就有可能使它成為虛妄之事。
（2.）虛妄的虔誠有許多論斷、毀謗與貶損別人之事。此處不勒住舌頭，主要指的是不禁絕這些言語上的罪惡。當我們聽見人隨時準備談論別人的過失，或論斷他們持守可恥的謬誤，或貶低周圍之人的智慧與敬虔，好使自己顯得更聰明、更好時，這便表明他們的虔誠不過是虛妄。一個好毀謗人的舌頭，絕不能有一顆真正謙卑而滿有恩慈的心。喜愛損傷鄰舍的人，他裏面對神的愛也不過是虛假；因此毀謗的舌頭將證明一個人是假冒為善的。論斷是令人愉快的罪，與肉體極其相合，因此證明一個人仍處於屬肉體的狀態。這些言語上的罪正是雅各寫作那時代的大罪（正如本書信其他部分所充分表明的）；而被當時的邪惡風氣所席捲（曼頓博士說），正是虛妄虔誠的強烈標記。這一直是假冒為善者的首要罪惡：他們越急於要顯得自己好，就越肆無忌憚地論斷、貶低別人；而舌頭與心之間有着如此迅速的互通，以至於可以從一個認識另一個。基於這些緣故，使徒將不受約束的舌頭作為虛妄虔誠的確鑿證據。不能使人勒住舌頭的虔誠，其中沒有能力也沒有力量。
（3.）虛妄的虔誠中，人欺哄自己的心；他繼續在貶損別人、抬高自己的途中，直到最終他的虔誠的虛妄因欺哄自己的靈魂而達到極點。當虔誠一旦成了虛妄之物，那虛妄是何等大呢！
2. 真實的虔誠究竟何在，在此也明明地、斷然地宣告了：在神我們的父面前，那清潔沒有玷污的虔誠，就是……（Jam 1:27）。請注意：
（1.）虔誠的榮耀在於清潔沒有玷污；不攙雜人的發明，也不攙雜世俗的敗壞。虛假的宗教可由其不潔與沒有愛心來辨認；正如約翰所說：不行義的不屬神，不愛弟兄的也不屬神（1Jo 3:10）。但聖潔的生活與滿有愛心的心，則表明是真正的宗教。我們的宗教（曼頓博士說）不是以禮儀來裝飾，而是以清潔與愛心。他的一個好的觀察是：既是清潔的宗教，就當保持其不玷污。
（2.）那在神我們的父面前清潔沒有玷污的宗教，才是純全的。在神眼中看為正的，才是正的；那主要以他的悅納為目標的，才是正的。真實的宗教教導我們凡事都在神的面前行，並在我們一切所行的事上尋求他的喜悅、致力討他喜悅。
（3.）對窮苦困乏之人的憐憫與慈愛，構成真實宗教中極大而必要的一部分：就是看顧在患難中的孤兒寡婦。 此處「看顧」代表了我們所能給予別人的一切救助；而孤兒寡婦在此被特別提及，因為他們通常最容易被忽略或被欺壓：但藉着他們，我們當理解一切慈善的對象，一切在患難中的人。值得注意的是，若將宗教的總綱歸納為兩條，這便是其中之一——要有愛心、救助受苦的人。
（4.）請注意，真誠的愛心與慈善必須伴隨着無玷污的生活：並且保守自己不沾染世俗。 這世界容易玷污、損傷人的靈魂，在其中生活並與之打交道而不被玷污，實在不易；但這必須是我們持續的努力。純全沒有玷污的虔誠即在於此。世俗的事物若與我們過多地交往，便會過分地玷污我們的心靈；而世俗的罪惡與私慾更將我們的心靈嚴重地損毀玷污。約翰將世上一切的事——就是我們不可愛的——歸為三類：肉體的情慾、眼目的情慾並今生的驕傲；保守自己免受這一切的玷污，就是保守自己不沾染世俗。願神以他的恩典保守我們的心與我們的生活，使我們清潔，脫離對世俗的貪愛，也脫離惡人世俗的試探。
英文原文
On Suppressing Corrupt Affections; The Duty of Hearers; Practical Religion (61 AD)
¹⁹ Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
²⁰ For the wrath of man worketh not the righteousness of God.
²¹ Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
²² But be ye doers of the word, and not hearers only, deceiving your own selves.
²³ For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:
²⁴ For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
²⁵ But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.
²⁶ If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.
²⁷ Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
In this part of the chapter we are required,
I. To restrain the workings of passion. This lesson we should learn under afflictions; and this we shall learn if we are indeed begotten again by the word of truth. For thus the connection stands—An angry and hasty spirit is soon provoked to ill things by afflictions, and errors and ill opinions become prevalent through the workings of our own vile and vain affections; but the renewing grace of God and the word of the gospel teach us to subdue these: Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath, Jam 1:19. This may refer, 1. To the word of truth spoken of in the Jam 1:18. And so we may observe, It is our duty rather to hear God's word, and apply our minds to understand it, than to speak according to our own fancies or the opinions of men, and to run into heat and passion thereupon. Let not such errors as that of God's being the occasion of men's sin ever be hastily, much less angrily, mentioned by you (and so as to other errors); but be ready to hear and consider what God's word teaches in all such cases. 2. This may be applied to the afflictions and temptations spoken of in the beginning of the chapter. And then we may observe, It is our duty rather to hear how God explains his providences, and what he designs by the, than to say as David did in his haste, I am cut off; or as Jonah did in his passion, I do well to be angry. Instead of censuring God under our trials, let us open our ears and hearts to hear what he will say to us. 3. This may be understood as referring to the disputes and differences that Christians, in those times of trial, were running into among themselves: and so this part of the chapter may be considered without any connection with what goes before. Here we may observe that, whenever matters of difference arise among Christians, each side should be willing to hear the other. People are often stiff in their own opinions because they are not willing to hear what others have to offer against them: whereas we should be swift to hear reason and truth on all sides, and be slow to speak any thing that should prevent this: and, when we do speak, there should be nothing of wrath; for a soft answer turneth away wrath. As this epistle is designed to correct a variety of disorders that existed among Christians, these words, swift to hear, slow to speak, slow to wrath, may be very well interpreted according to this last explication. And we may further observe from them that, if men would govern their tongues, they must govern their passions. When Moses's spirit was provoked, he spoke unadvisedly with his lips. If we would be slow to speak, we must be slow to wrath.
II. A very good reason is given for suppressing: For the wrath of man worketh not the righteousness of God, Jam 1:20. It is as if the apostle had said, "Whereas men often pretend zeal for God and his glory, in their heat and passion, let them know that God needs not the passions of any man; his cause is better served by mildness and meekness than by wrath and fury." Solomon says, The words of the wise are heard in quiet, more than the cry of him that ruleth among fools, Ec 9:17. Dr. Manton here says of some assemblies, "That if we were as swift to hear as we are ready to speak there would be less of wrath, and more of profit, in our meetings. I remember when a Manichee contested with Augustine, and with importunate clamour cried, Hear me! hear me! the father modestly replied, Nec ego te, nec tu me, sed ambo audiamus apostolum—Neither let me hear thee, nor do thou hear me, but let us both hear the apostle." The worst thing we can bring to a religious controversy is anger. This, however it may pretend to be raised by a concern for what is just and right, is not to be trusted. Wrath is a human thing, and the wrath of man stands opposed to the righteousness of God. Those who pretend to serve the cause of God hereby show that they are acquainted neither with God or his cause. This passion must especially be watched against when we are hearing the word of God. See 1Pe 2:1,2.
III. We are called upon to suppress other corrupt affections, as well as rash anger: Lay aside all filthiness and superfluity of naughtiness, Jam 1:21. The word here translated filthiness signifies those lusts which have the greatest turpitude and sensuality in them; and the words rendered superfluity of naughtiness may be understood of the overflowings of malice or any other spiritual wickednesses. Hereby we are taught, as Christians, to watch against, and lay aside, not only those more gross and fleshly dispositions and affections which denominate a person filthy, but all the disorders of a corrupt heart, which would prejudice it against the word and ways of God. Observe, 1. Sin is a defiling thing; it is called filthiness itself. 2. There is abundance of that which is evil in us, to be watched against; there is superfluity of naughtiness. 3. It is not enough to restrain evil affections, but they must be cast from us, or laid apart. Isa 30:22, Thou shalt cast them away as a menstruous cloth; thou shalt say, Get you hence. 4. This must extend not only to outward sins, and greater abominations, but to all sin of thought and affection as well as speech and practice; pasan rhyparian—all filthiness, every thing that is corrupt and sinful. 5. Observe, from the foregoing parts of this chapter, the laying aside of all filthiness is what a time of temptation and affliction calls for, and is necessary to the avoiding of error, and the right receiving and improving of the word of truth: for,
IV. We are here fully, though briefly, instructed concerning hearing the word of God.
1. We are required to prepare ourselves for it (Jam 1:21), to get rid of every corrupt affection and of every prejudice and prepossession, and to lay aside those sins which pervert the judgment and blind the mind. All the filthiness and superfluity of naughtiness, before explained, must, in an especial manner, be subdued and cast off, by all such as attend on the word of the gospel.
2. We are directed how to hear it: Receive with meekness the engrafted word, which is able to save your souls. (1.) In hearing the word of God, we are to receive it—assent to the truths of it—consent to the laws of it; receive it as the stock does the graft; so as that the fruit which is produced may be, not according to the nature of the sour stock, but according to the nature of that word of the gospel which is engrafted into our souls. (2.) We must therefore yield ourselves to the word of God, with most submissive, humble, and tractable tempers: this is to receive it with meekness. Being willing to hear of our faults, and taking it not only patiently, but thankfully, desiring also to be molded and formed by the doctrines and precepts of the gospel. (3.) In all our hearing we should aim at the salvation of our souls. It is the design of the word of God to make us wise to salvation; and those who propose any meaner or lower ends to themselves in attending upon it dishonour the gospel and disappoint their souls. We should come to the word of God (both to read it and hear it), as those who know it is the power of God unto salvation to every one that believeth, Ro 1:16.
3. We are taught what is to be done after hearing (Jam 1:22): But be you doers of the word, and not hearers only, deceiving your own selves. Observe here, (1.) Hearing is in order to doing; the most attentive and the most frequent hearing of the word of God will not avail us, unless we be also doers of it. If we were to hear a sermon every day of the week, and an angel from heaven were the preacher, yet, if we rested in bare hearing, it would never bring us to heaven. Therefore the apostle insists much upon it (and, without doubt, it is indispensably necessary) that we practice what we hear. "There must be inward practice by meditation, and outward practice in true obedience." Baxter. It is not enough to remember what we hear, and to be able to repeat it, and to give testimony to it, and commend it, and write it, and preserve what we have written; that which all this is in order to, and which crowns the rest, is that we be doers of the word. Observe, (2.) Bare hearers are self-deceivers; the original word, paralogizomenoi, signifies men's arguing sophistically to themselves; their reasoning is manifestly deceitful and false when they would make one part of their work discharge them from the obligation they lie under to another, or persuade themselves that filling their heads with notions is sufficient, though their hearts be empty of good affections and resolutions, and their lives fruitless of good works. Self-deceit will be found the worst deceit at last.
4. The apostle shows what is the proper use of the word of God, who they are that do not use it as they ought, and who they are that do make a right use of it, Jam 1:23-25. Let us consider each of these distinctly. (1.) The use we are to make of God's word may be learnt from its being compared to a glass, in which a man may behold his natural face. As a looking-glass shows us the spots and defilements upon our faces, that they may be remedied and washed off, so the word of God shows us our sins, that we may repent of them and get them pardoned; it shows us what is amiss, that it may be amended. There are glasses that will flatter people; but that which is truly the word of God is no flattering glass. If you flatter yourselves, it is your own fault; the truth, as it is in Jesus, flatters no man. Let the word of truth be carefully attended to, and it will set before you the corruption of your nature, the disorders of your hearts and lives; it will tell you plainly what you are. Paul describes himself as in sensible of the corruption of his nature till he saw himself in the glass of the law (Ro 7:9): "I was alive without the law; that is, I took all to be right with me, and thought myself not only clean, but, compared with the generality of the world, beautiful too; but when the commandment came, when the glass of the law was set before me, then sin revived, and I died—then I saw my spots and deformities, and discovered that amiss in myself which before I was not aware of; and such was the power of the law, and of sin, that I then perceived myself in a state of death and condemnation." Thus, when we attend to the word of God, so as to see ourselves, our true state and condition, to rectify what is amiss, and to form and dress ourselves anew by the glass of God's word, this is to make a proper use of it. (2.) We have here an account of those who do not use this glass of the word as they ought: He that beholds himself, and goes his way, and straightway forgets what manner of man he was, Jam 1:24. This is the true description of one who hears the word of God and does it not. How many are there who, when they sit under the word, are affected with their own sinfulness, misery, and danger, acknowledge the evil of sin, and their need of Christ; but, when their hearing is over, all is forgotten, convictions are lost, good affections vanish, and pass away like the waters of a land-flood: he straightway forgets. "The word of God (as Dr. Manton speaks) discovers how we may do away our sins, and deck and attire our souls with the righteousness of Jesus Christ. Maculæ sunt peccata, quæ ostendit lex; aqua est sanguis Christi, quem ostendit evangelium—Our sins are the spots which the law discovers; Christ's blood is the laver which the gospel shows." But in vain do we hear God's word, and look into the gospel glass, if we go away, and forget our spots, instead of washing them off, and forget our remedy, instead of applying to it. This is the case of those who do not hear the word as they ought. (3.) Those also are described, and pronounced blessed, who hear aright, and who use the glass of God's word as they should do (Jam 1:25): Whoso looketh into the perfect law of liberty, and continueth therein, etc. Observe here, [1.] The gospel is a law of liberty, or, as Mr. Baxter expresses it, of liberation, giving us deliverance from the Jewish law, and from sin and guilt, and wrath and death. The ceremonial law was a yoke of bondage; the gospel of Christ is a law of liberty. [2.] It is a perfect law; nothing can be added to it. [3.] In hearing the word, we look into this perfect law; we consult it for counsel and direction; we look into it, that we may thence take our measures. [4.] Then only do we look into the law of liberty as we should when we continue therein—"when we dwell in the study of it, till it turn to a spiritual life, engrafted and digested in us" (Baxter)—when we are not forgetful of it, but practice it as our work and business, set it always before our eyes, and make it the constant rule of our conversation and behaviour, and model the temper of our minds by it. [5.] Those who thus do, and continue in the law and word of God, are, and shall be, blessed in their deed; blessed in all their ways, according to the first psalm, to which, some think, James here alludes. He that meditates in the law of God, and walks according to it, the psalmist says, shall prosper in whatsoever he does. And he that is not a forgetful hearer, but a doer of the work which God's word sets him about, James says, shall be blessed. The papists pretend that here we have a clear text to prove we are blessed for our good deeds; but Dr. Manton, in answer to that pretence, puts the reader upon marking the distinctness of scripture-phrase. The apostle does not say, for his deeds, that any man is blessed, but in his deed. This is a way in which we shall certainly find blessedness, but not the cause of it. This blessedness does not lie in knowing, but in doing the will of God. joh 13:17, If you know these things, happy are you if you do them. It is not talking, but walking, that will bring us to heaven.
V. The apostle next informs us how we may distinguish between a vain religion and that which is pure and approved of God. Great and hot disputes there are in the world about this matter: what religion is false and vain, and what is true and pure. I wish men would agree to let the holy scripture in this place determine the question: and here it is plainly and peremptorily declared,
1. What is a vain religion: If any man among you seemeth to be religious, and bridleth not his tongue, but deceives his own heart, this man's religion is vain. Here are three things to be observed:—(1.) In a vain religion there is much of show, and affecting to seem religious in the eyes of others. This, I think, is mentioned in a manner that should fix our thoughts on the word seemeth. When men are more concerned to seem religious than really to be so, it is a sign that their religion is but vain. Not that religion itself is a vain thing (those do it a great deal of injustice who say, It is in vain to serve the Lord), but it is possible for people to make it a vain thing, if they have only a form of godliness, and not the power. (2.) In a vain religion there is much censuring, reviling, and detracting of others. The not bridling the tongue here is chiefly meant of not abstaining from these evils of the tongue. When we hear people ready to speak of the faults of others, or to censure them as holding scandalous errors, or to lessen the wisdom and piety of those about them, that they themselves may seem the wiser and better, this is a sign that they have but a vain religion. The man who has a detracting tongue cannot have a truly humble gracious heart. He who delights to injure his neighbour in vain pretends to love God; therefore a reviling tongue will prove a man a hypocrite. Censuring is a pleasing sin, extremely complaint with nature, and therefore evinces a man's being in a natural state. These sins of the tongue were the great sins of that age in which James wrote (as other parts of this epistle fully show); and it is a strong sing of a vain religion (says Dr. Manton) to be carried away with the evil of the times. This has ever been a leading sin with hypocrites, that the more ambitious they have been to seem well themselves the more free they have been in censuring and running down others; and there is such quick intercourse between the tongue and the heart that the one may be known by the other. On these accounts it is that the apostle has made an ungoverned tongue an undoubted certain proof of a vain religion. There is no strength nor power in that religion which will not enable a man to bridle his tongue. (3.) In a vain religion a man deceives his own heart; he goes on in such a course of detracting from others, and making himself seem somebody, that at last the vanity of his religion is consummated by the deceiving of his own soul. When once religion comes to be a vain thing, how great is the vanity!
2. It is here plainly and peremptorily declared wherein true religion consists: Pure religion and undefiled before God and the Father is this, Jam 1:27. Observe, (1.) It is the glory of religion to be pure and undefiled; not mixed with the inventions of men nor with the corruption of the world. False religions may be known by their impurity and uncharitableness; according to that of John, He that doeth not righteousness is not of God neither he that loveth not his brother, 1Jo 3:10. But, on the other hand, a holy life and a charitable heart show a true religion. Our religion is not (says Dr. Manton) adorned with ceremonies, but purity and charity. And it is a good observation of his that a religion which is pure should be kept undefiled. (2.) That religion is pure and undefiled which is so before God and the Father. That is right which is so in God's eye, and which chiefly aims at his approbation. True religion teaches us to do every thing as in the presence of God; and to seek his favour, and study to please him in all our actions. (3.) Compassion and charity to the poor and distressed from a very great and necessary part of true religion: Visiting the fatherless and widow in their affliction. Visiting is here put for all manner of relief which we are capable of giving to others; and fatherless and widows are here particularly mentioned, because they are generally most apt to be neglected or oppressed: but by them we are to understand all who are proper objects of charity, all who are in affliction. It is very remarkable that if the sum of religion be drawn up to two articles this is one—to be charitable and relieve the afflicted. Observe, (4.) An unspotted life must accompany an unfeigned love and charity: To keep himself unspotted from the world. The world is apt to spot and blemish the soul, and it is hard to live in it, and have to do with it, and not be defiled; but this must be our constant endeavour. Herein consists pure and undefiled religion. The very things of the world too much taint our spirits, if we are much conversant with them; but the sins and lusts of the world deface and defile them very woefully indeed. John comprises all that is in the world, which we are not to love, under three heads: the lust of the flesh, the lust of the eyes, and the pride of life; and to keep ourselves unspotted from all these is to keep ourselves unspotted from the world. May God by his grace keep both our hearts and lives clean from the love of the world, and from the temptations of wicked worldly men.
在題目和問安之後（雅1:1），基督徒受教導當如何在十字架下行事為人。此處推薦了幾樣恩典和本分；那些如此處使徒所指示忍受試煉和苦難的人被宣告為有福，並確保得着榮耀的賞賜（雅1:2-12）。但那些帶來苦難的罪，或人在其中當負責的軟弱和過失，決不可歸咎於神——祂不能是罪的源頭，卻是一切善的源頭（雅1:13-18）。一切暴躁、輕率的怒氣和卑賤的情感都當壓制。神的話當作我們首要的研究；而對它我們所聽見和知道的一切，我們必須小心實行，否則我們的宗教不過是虛空之物。此外還加上了真實純粹的宗教在於何處的說明（雅1:19-27）。