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雅各书生命读经 · 第12篇

引言和基督徒之完全的实行美德（十二）

Introduction and Practical Virtues of Christian Perfection (12)
1读经：雅各书五章十二至二十节。在本篇信息中，我们要来看雅各书的最后两段：说话诚实，无需起誓，（五12，）以及召会生活中健康的实行。（13～20。）
1Scripture Reading: James 5:12-20 In this message we shall consider the last two sections of the Epistle of James: speaking honestly without swearing (5:12) and healthy practices in the church life (5:13-20
2说话诚实，无需起誓雅各在五章十二节说，『我的弟兄们，最要紧的是不可起誓；不可指著天起誓，也不可指著地起誓，无论何誓都不可起；你们的话，是，就说是，不是，就说不是，免得你们落在审判之下。』5:34-我们不该起誓，因为我们甚么都不是，也没有甚么受我们支配，或由我们决定。（太五34～36。）起誓显示我们凭己意行事，并且忘记神。我们的话，是，就说是，不是，就说不是，这乃是照著我们神圣的性情，觉得自己是在神面前，并否认己意和罪性而行。
2SPEAKING HONESTLY WITHOUT SWEARING In 5:12 James says, “But above all things, my brothers, do not swear, either by heaven or by earth, or with any other oath; but let your yes be yes, and your no be no, that you do not fall under judgment.” We should not swear, because we are nothing, and nothing is under our control or up to us (Matt. 36). To swear displays the acting of our self-will and our forgetfulness of God. But to let our yes be yes and our no be no is to act according to the divine nature we have received through regeneration, in the consciousness of the presence of God, with the denial of our self-will and sinful nature.
3雅各在雅各书五章十二节的话，题醒我们主耶稣在马太五章三十七节的话：『你们的话，是，就说是，不是，就说不是；若再多说，就是出于那恶者。』主在这里说，我们的话应当简单、真实：『是，就说是，不是，就说不是。』我们不该想要用许多话说服别人。雅各在雅各书五章十二节说，如果我们的话，是，就说是，不是，就说不是，就不会落在审判之下。我们若按著所有分于神的性情，在言语上真是忠信、纯诚，这会保守我们免受神的审判。雅各论审判的话，再一次题醒我们，使我们想起主耶稣的话。主在马太十二章三十六至三十七节说，『我还告诉你们，人所说的每句闲话，在审判的日子，都必须供出来。因为要凭你的话，称你为义；也要凭你的话，定你有罪。』『闲』，原文意不工作。闲话就是没有作用、无效的话，是没有积极功用的、无用的、无益的、不结果的、不生育的。说这种话的人，在审判的日子，必须把所说的都供出来。既是这样，我们恶毒的话岂不更要句句供出来！主在马太五章三十七节给我们一个严重的警告，这警告向我们指明，我们必须学习管制并约束自己的说话。
3What James says in this verse reminds us of the word of the Lord Jesus in Matthew 5:37: “But let your word be, Yes, yes; No, no; for whatever is more than this is of the evil one.” Here the Lord is saying that our word should be simple and true: “Yes, yes; No, no.” We should not try to convince others with many words. In 5:12 James says that if our yes is yes and our no is no, we shall not fall under judgment. Our genuine faithfulness and sincerity in our words according to the divine nature we partake of will keep us from God’s judgment. Once again, James’ word about judgment reminds us of a word spoken by the Lord Jesus. In Matthew 12:36 and 37 the Lord says, “I say to you that every idle word which men shall speak, they shall render account concerning it in the day of judgment; for by your words you shall be justified, and by your words you shall be convicted.” The Greek word for “idle” is argos, composed of two words: a meaning not, and ergon meaning work. An idle word is a non-working word, an inoperative word, having no positive function, use less, unprofitable, unfruitful, and barren. In the day of judgment those who speak such words will render account concerning everyone of them. Because this is the case, how much more must we account for every wicked word! In Matthew 5:37 the Lord gives us a serious warning. This warning indicates to us that we must learn to control and restrict our speaking.
4雅各在雅各书五章十二节的话，正符合本书的主题─基督徒实行的完全。我们说话的态度也与此息息相关。说话诚实且有节制，是基督徒之完全的美德。但如果我们说话随便，就不能完全。因此，雅各告诉我们不可起誓，然后就说，我们的话，是，就说是，不是，就说不是，免得落在审判之下。雅各是一个敬虔的人，绝不会忘记要来的审判，他也活在这审判之下。我希望我们都能领悟，我们无论作甚么，都会受审判。例如，我们在电话上的谈话，会受主审判。有些姊妹们打电话谈话时，毫无节制。她们显然并不知道，她们所说的话，有一天会照著主在马太十二章三十六至三十七节的话受审判。雅各对于起誓和说话没有节制这两件事，态度相当严肃。然而，有些信徒对这等事却不认真。对他们来说，似乎不会有任何审判。他们可能有一种观念，以为人一旦得救，脱离永远的沉沦，就不再有问题了。但我们晓得，照新约来看，所有的信徒都要在主审判台前向祂交账。
4What James says in 5:12 fits in with the subject of this Epistle—practical Christian perfection. Our way of speaking has much to do with this. Speaking honestly and with restraint is a virtue of Christian perfection. But if we are loose in our speaking, we will fall short of much perfection. Therefore, after telling us not to swear, James says that our yes should be yes and our no should be no, so that we may not fall under judgment. As a godly man, James could never forget the coming judgment, and he lived under this judgment. I hope that we all shall have the understanding that whatever we do will be judged. For example, our talk on the telephone will be judged by the Lord. When some sisters are on the telephone, they talk without any restraint. Apparently, they do not realize that whatever they say will one day be judged according to the Lord’sword in Matthew 12:36-37. Concerning swearing and unrestrained speaking, James was serious. However, certain believers are not serious regarding these things. To them, it seems that there will not be any judgment. They may have the concept that once they have been saved from eternal perdition, there will be no more problems. But we know according to the New Testament that all believers will have to give an account to the Lord at His judgment seat
5当雅各写这卷书的时候，他所在意的是基督徒实行的完全。因著他关心基督徒的完全，所以他在雅各书五章十二节说，『我的弟兄们，最要紧的是不可起誓。』他在三章用许多话说到舌头之后，在五章十二节就论到起誓。凡起誓的人，都不是诚实的人；他们是撒谎者。诚实的人不必起誓。我们基督徒不应该起誓，因为我们是诚实的。凡起誓的人，都是装假的，他的起誓乃是他不诚实的记号。所以说，起誓是装假的记号。然而，我们不起誓的基本原因，在于没有甚么事是受我们支配的。天地都不是我们的；事实上，连我们都不属于自己，我们也不能支配甚么事。因为没有甚么事受我们的支配，我们就不应该起誓。我们再一次看见，我们的说话应当受约束。
5What was on James’ heart as he was writing this Epistle was the matter of practical Christian perfection. Because of his concern for Christian perfection, he says in 5:12, “Above all things, my brothers, do not swear.” After saying so much about the tongue in chapter three, he gives such a word about swearing in 5:12. Anyone who swears is not an honest person. He who swears is a liar. Anyone who is honest has no need to swear. The reason we Christians should not swear is that we are honest. Anyone who swears is a person who is pretending, and his swearing is a sign that he is not honest. Swearing, therefore, is a sign of pretense. The basic reason for not swearing, however, is that nothing is under our control. Neither heaven nor earth is ours. Actually, we do not even belong to ourselves, and we cannot control anything. Because nothing is under our control, we should not make an oath. Once again we see that our speaking needs to be restricted.
6雅各在五章十二节指明，我们不该多言多语。不必要的谈话总会招惹麻烦。我们如果随便谈话，可能会夸大言辞，而不诚实。但我们说话若有节制，就会操练自己说话诚实。召会生活中健康的实行
6In 5:12 James indicates that we should not speak excessively. Unnecessary talk always causes trouble. If we speak carelessly, we may exaggerate and not be honest. But if our speaking is restrained, we can exercise ourselves to speak honestly. HEALTHY PRACTICES IN THE CHURCH LIFE
祷告
Praying
7雅各接著在五章十三节论到召会生活中健康的实行：『你们中间有受苦的么？他该祷告。有愉快的么？他该歌颂。』祷告带给我们主的力量，使我们能忍受苦难；歌颂保守我们在主的喜乐中。歌颂，原文原意弹奏丝弦的乐器，转意唱乐调，因此是唱诗、歌颂。我们无论是祷告或歌颂，都是接触神。我们无论在甚么环境和景况中，或卑微或高升，或忧伤或喜乐，都需要接触主。
7In 5:13 James goes on to the matter of healthy practices in the church life: “Does anyone among you suffer evil? Let him pray. Is anyone cheerful? Let him sing praise.” Praying brings us the strength of the Lord to endure suffering, and singing praise keeps us in the joy of the Lord. The Greek words rendered “sing praise” also mean sing psalms, or play on a stringed instrument. Whether we pray or sing praise, we should contact God. In any environment and under any circumstance, humble or exalted, grievous or joyful, we need to contact the Lord
8雅各在十四节接下去说，『你们中间有病弱的么？他该请召会的长老来，在主的名里用油抹他，为他祷告。』雅各在本节是说到因病软弱的人。软弱引发疾病，（林前十一30，）疾病又使人更加软弱。雅各在雅各书五章十四节鼓励病弱的人请召会的长老来。请召会的长老来，为因病而有的软弱祷告，含示：（一）请长老来的人与长老所代表的召会没有问题；（二）倘若疾病是由于请长老来的人得罪了召会，（参林前十一～32，）这时他与召会必已恢复了11:29-正常的关系；（三）病人和长老彼此已经有了彻底的认罪。（雅五16。）召会中的间隔必须清除，长老才能代表召会为病弱者祷告。
8In verse 14 James continues, “Is anyone among you weak? Let him call to him the elders of the church, and let them pray over him, having anointed him with oil in the name of the Lord.” In this verse James refers to someone who is weak because of sickness. Weakness leads to sickness (1 Cor. 11:30), and sickness causes more weakness. In verse 14 James encourages the one who is weak to call the elders of the church. To call the elders of the church to pray for weakness due to sickness implies that there is no problem between the calling one and the church represented by the elders; that restitution has been made between the calling one and the church, if the sickness is due to the calling 29 one’shaving offended the church (see 1 Cor. 32); and that there has been a thorough confession of sins one to another by the sick one and the elders (James 5:16).
在主的名里用油抹他
Anointing with Oil in the Name of the Lord
9雅各在十四节说，在主的名里用油抹他。『抹』字原文有二：（一）用在这里和约翰十二章三节，是抹油的一般用辞；（二）用在接受祭司、（徒十38、）君王、（来一9、）和申言者（路四18）职分时，是正式的抹油。这字与基督有关，用于子受父的膏抹。（徒十38。）用油抹病人，表征长老代表召会，将那作膏油浇灌在基督身体上（诗一三三2）的生命之灵，分赐给基督身体上有病的肢体，叫他得医治。（参约壹五16。）
9In verse 14 James speaks of anointing with oil in the name of the Lord. Two Greek words are translated anoint: aleipho, the word used here and in John 12:3, is the common term for applying oil: chrio means to anoint officially for office as priest (Acts 10:38), king (Heb. 1:9), or prophet (Luke 4:18). Chrio in connection with Christos (Christ) is used for the anointing of the Son by the Father (Acts 10:38). To anoint with oil signifies to impart the Spirit of life, who has been poured upon the Body of Christ as the anointing oil (Psa. 133:2), to the sick member of the Body, through the representation of the elders of the church, for the healing of the sick one (1 John 5:16).
10在主的名里，表征与主是一。长老不是单独抹油，乃是藉著与主是一，代表身体与头来抹油。雅各书中只有五章十四节直接题到召会。雅各这一次题到召会，是与医病这消极的事有关。此外，使一位受迷惑离开真理的弟兄回转，也与召会生活有关。因此，雅各说到召会，是与为病人祷告、并挽回退后的人等消极的事有关。雅各的观念充满了犹太教的事物，与召会有关的事却不多。保罗和雅各恰恰相反，他被召会的事所充满、饱和并浸透。他在书信中一再的论到召会。保罗在他的书信中深奥的论到基督、那灵、生命与召会。但雅各在他的书信中很少说到基督、那灵、生命或召会。我们虽然欣赏雅各所著重基督徒实行的完全，但我们必须继续藉著保罗关于神经纶之职事的帮助，看见召会是以包罗万有之基督的丰富建造起来的。
10In the name of the Lord” signifies oneness with the Lord. The anointing in 5:14 is not by elders alone, but by their being one with the Lord, representing both the Body and the Head. In verse 14 we have the only direct mention of the church in the book of James. The one time James speaks of the church is in reference to the negative matter of healing sickness. Furthermore, the matter of turning back a brother who has been led astray from the truth is also a matter related to the church life. Hence, what James says concerning the church involves negative matters, praying for the sick and restoring backsliders. James’ concept was filled with the things of Judaism and not much with the things concerning the church. In contrast to James, Paul was permeated, saturated, and soaked with the matters of the church. Again and again in his writings, he speaks regarding the church. In his Epistles Paul writes concerning Christ, the Spirit, life, and the church in a profound way. But in this Epistle James has little to say about Christ, the Spirit, life, or the church. Although we appreciate James’ emphasis on practical Christian perfection, we must go on through the help of Paul’s ministry concerning God’secon o my to see that the church is built up with the riches of the all-inclusive Christ
信心的祷告
The Prayer of Faith
11雅各在五章十五节接著说，『信心的祈祷要救那病人，主必叫他起来；他若犯了罪，也必蒙赦免。』祈祷，不是一般指祷告的用辞。这辞在行传十八章十八节，二十一章二十三节译为『愿』。
11In 5:15 James goes on to say, “And the prayer of faith will save the one who is sick, and the Lord will raise him up; and if he has committed sins, it will be forgiven him.” The Greek word rendered “prayer” is not the usual form of the word for prayer. This word is translated vow in Acts 18:18 and 21:23
12雅各在雅各书五章十五节题到病和罪。犯罪常是生病的原因。（约五。）在这种情况下，赦免总是得医治的原因。（太九2，5～7，可二5。）因此，雅各在雅各书五章十六节上半说，『所以你们要彼此认罪，互相代祷，使你们可以得医治。』
12In verse 15 James mentions both sickness and sins. Committing sins is often the cause of sickness (John 5:14). In such cases forgiveness is always the cause 14 of healing (Matt. 9:2, 5-7; Mark 2:5). For this reason, in the first part of verse 16 James says, “Therefore confess your sins to one another and pray for one another, so that you may be healed.”
在祷告里祷告
Praying in a Prayer
13雅各在十六节下半至十八节说，『义人的祈求发动起来，是大有能力的。以利亚是与我们性情相同的人，他恳切祷告，求不要降雨，雨就三年零六个月不降在地上。他又祷告，天就赐下雨水，地也生出土产。』恳切祷告，直译，在祷告里祷告。这指明有从主来的祷告赐给了以利亚，他就在这祷告里祷告。他不是凭自己的感觉、思想、意愿、情绪，或任何来自环境和情况的刺激，为著达到自己的目的而祷告，乃是在主所赐给他的祷告里，为了成就主的旨意而祷告。
13In 5:16b-18 James says, “An operating petition of a righteous man avails much. Elijah was a man of like feeling with us, and in prayer he prayed that it should not rain, and it did not rain on the earth for three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth its fruit.” The words “in prayer he prayed” indicate that a prayer from the Lord was given to Elijah, in which he prayed. He did not pray in his feeling, thought, intention, mood, or in any kind of motivation from circumstances or situations for the fulfilling of his own purpose. He prayed in the prayer given him by the Lord for the accomplishing of His will
14雅各在十六节题到义人祈求发动起来的情形。这指明我们为病人祷告时，需要使我们的祈求发动起来。这意思是说，我们不该祷告而没有负担，乃该像以利亚那样祷告。雅各在十七节说，以利亚在祷告里祷告，（直译，）求不要降雨。在祷告里祷告，实际上不仅是指恳切的祷告。按原文，雅各不仅是说以利亚恳切祷告；他乃是说，以利亚在祷告里祷告。在祷告里祷告，这种说法是甚么意思？以利亚的祷告是一个重大的祷告，因为他祷告，求不要降雨，雨就三年零六个月不降在地上，这比为医治病人的祷告重大得多。三年零六个月以后，以利亚再祷告，这一次是为天降雨而祷告。以利亚能彀这样祷告，因为神赐给他一个祷告，神给他一个祷告的负担。换句话说，以利亚有负担献上专一的祷告，那个负担就是神赐给他的祷告。
14In verse 16 James speaks of the operating petition of a righteous man. This indicates that in praying for the sick, we need to pray in the way of an operating petition. This means that we should not pray without a burden. Rather, we need to pray as Elijah prayed. In verse 17 James says that in prayer Elijah prayed that it should not rain. In other words, Elijah prayed in a prayer. The King James Version says that Elijah prayed earnestly. However, to pray in a prayer actually does not mean to pray earnestly. James does not tell us that Elijah prayed in earnestness; he says that Elijah prayed in a prayer. What is the meaning of this expression, to pray in a prayer? The prayer that Elijah prayed was great, for he prayed that it would not rain on earth for three years and six months. This is much greater than praying for the healing of a sick person. After three and a half years, Elijah prayed again, this time praying that heaven would give rain. Elijah could pray in this way because God gave him a prayer, because God burdened him with a prayer. In other words, Elijah had the burden to pray in a particular way, and that burden was a prayer given to him by God
15我们不该按著我们的记忆、观察、或自己的负担祷告。相反的，我们该有从神来的负担，为某件事祷告，正如以利亚从神得了一个祷告，而有负担去祷告。神赐给以利亚一个祷告，以利亚就在那个祷告里祷告。这不只是恳切的祷告，乃是神在祂的行动里，照著祂的计画，赐给以利亚一个祷告，使以利亚有负担把神所赐给他的祷告，祷告出来。因此，以利亚是在祷告里祷告。
15We should not pray according to our memory, observation, or our own burden. On the contrary, we must have a burden from God to pray for a certain thing, just as Elijah was burdened with the prayer given to him by God. God gave Elijah a prayer, and in that prayer Elijah prayed. This is not a matter of praying in earnest. It is a matter that God, in His move and according to His plan, gave Elijah a prayer, and Elijah was burdened to pray the prayer that God gave him. Therefore, Elijah prayed in a prayer
叫一个罪人转回真理
Turning a Sinner Back to the Truth
16雅各在五章十九至二十节接下去说，『我的弟兄们，你们中间若有人受迷惑离开真理，有人使他回转，这人该知道，那叫一个罪人从他错谬的路上转回的，必救他的魂脱离死亡，也必遮盖众多的罪。』这也许含示十四节病弱的人曾受迷惑离开真理，需要有人使他回转。
16In 5:19 and 20 James goes on to say, “My brothers, if anyone among you is led astray from the truth and someone turns him back, let him know that he who turns a sinner back from the error of his way will save his soul from death, and will cover a multitude of sins.” This may imply that the sick one in verse 14 was led astray from the truth and needed to be turned back.
17照这两节的上下文看，二十节的罪人不是不信的罪人，乃是曾受迷惑离开真理，而被人从错谬中转回之信的弟兄。因此，救他的魂不是指叫这人得著永远的救恩，乃是指叫他的魂得著时代的救恩，免得他在神的管教之下，肉身死亡。彼前一章五节和希伯来十章三十九节也与魂的得救有关。彼前一章五节的救恩，不是免去永远沉沦的救恩，乃是我们的魂免去主行政对付之时代刑罚的救恩。希伯来十章三十九节说到得著魂。当我们相信主耶稣而得救时，我们的灵就为神的灵所重生。（约三。）但我们的身体必须等到主耶稣回来时，才能得赎、得救，并且改变形状。（罗八23～25，腓三21。）至于拯救或得著我们的魂，乃在于我们得救重生之后，在跟从主的事上，如何对付我们的魂。我们现今若肯为主的缘故丧失魂，就必得著魂，（太十六，路九24，十七33，约十二25，彼前一9，）在主回来时，就要拯救或得著我们的魂。这是所要给跟从主之得胜者（太十六22～28）的赏赐。雅各在雅各书一章二十一节说到魂的得救。按那一章全文看，魂的得救包含忍受环境的试炼，（2～12，）并抗拒私欲的试诱。（13～21。）雅各对魂得救的看法有点消极，不像保罗那样积极；保罗说，我们的魂能藉著那更新人的灵得著变化，甚至变成主的形像，从荣耀达到荣耀。（罗十二2，弗四23，林后三18。）
17According to the context of these two verses, the sinner in verse 20 is not an unbelieving sinner but a believing brother who has been led astray from the truth and is turned back from his error to the truth. Hence, the salvation of his soul does not refer to the eternal salvation of the person, but refers to the dispensational salvation of his soul from the suffering of physical death under God’s discipline. First Peter 1:5 and Hebrews 10:39 are also related to the saving of the soul. The salvation in 1 Peter 1:5 is not salvation from eternal perdition, but salvation of our souls from the dispensational punishment of the Lord’s governmental dealing. Hebrews 10:39 speaks of the gaining of the soul. At the time we believed in the Lord Jesus and were saved, our spirit was regenerated with the Spirit of God (John 3:6). But we must wait 6 until the Lord Jesus comes back for our body to be redeemed, saved, and transfigured (Rom. 8:23-25; Phil. 3:21). As to the saving, or gaining, of our soul, it depends upon how we deal with it in following the Lord after we are saved and regenerated. If we would lose it now for the Lord’ss ake, we shall save it (Matt. 16:25; Luke 9:24; 17:33; John 12:25; 1 Pet. 1:9), and 25 it will be saved, or gained, at the Lord’s coming back. This will be a reward to the overcoming followers of the Lord (Matt. 16:22-28). In 1:21 James speaks of the saving of our souls. The salvation of our souls, according to the context of that chapter, implies the endurance of environmental trials (vv. 2-12) and the resisting of lustful temptation (vv. 13-21). James’ view concerning the salvation of our soul is somewhat negative and not as positive as that of Paul who says that our soul can be transformed by the renewing Spirit even to the image of the Lord from glory to glory (Rom. 12:2; Eph. 4:23; 2 Cor. 3:18).
18雅各书五章二十节的拯救魂脱离死亡，不是得救脱离永远的沉沦。反之，这里的死亡是指叫肉身死亡的时代管教。（约壹五16。）雅各书五章二十节的『脱离死亡』该等于十五节的『起来』。
18In 5:20 the saving of the soul from death is not a matter of salvation from eternal perdition. Rather, it is a matter of dispensational discipline by physical death (1 John 5:16). In verse 20 “from death” should equal “raise...up” in verse 15.
19雅各在二十节说，救人的魂脱离死亡，也必遮盖众多的罪。遮盖众多的罪，这是旧约的说法，（诗三二1，八五2，箴十12，）雅各以此指明，叫一个犯错的弟兄转回，就是遮盖他的罪，使他不被定罪。雅各书五章二十节的『遮盖…罪』该等于十五节的『罪…蒙赦免』，如在诗篇三十二篇一节，八十五篇二节者。雅各书五章二十节的罪是指犯罪弟兄所犯，在他身上产生死亡的罪。（一15。）有些作者认为，雅各在五章十九至二十节是指失丧的罪人得著救恩。他们宣称这一节所题的罪人是失丧的，也宣称拯救魂就是一般所说的拯救灵魂，而死亡等于永死，就是永远的沉沦。这种解释并不正确。雅各在十九节的话是向弟兄们说的，并且他是说到在弟兄们中间，若有人受迷惑离开真理，而有人使他回转。这指明那人以前是在真理中；如果他未曾在真理中，怎么会受迷惑离开真理？他既然受迷惑离开了真理，那么他以前必定是在真理中。不仅如此，二十节说到一个罪人从错谬的路上转回；这也指明他曾经一度在真理中，但受迷惑离开了真理，如今又回转到真理中，这的确不是指未得救的罪人。雅各在二十节固然使用『罪人』一辞，因为在神眼中，一个迷失的信徒，暂时被看作罪人。受迷惑就是一种犯罪。所以，因为他受了迷惑，如今就成为罪人。因此，使他转回真理，就是叫一个罪人转回真理。因此，这个罪人乃是一位退后的弟兄。
19In verse 20 James says that the one who saves a soul from death will also cover a multitude of sins. “Cover a multitude of sins” is an Old Testament expression (Psa. 32:1; 85:2; Prov. 10:12) used by James to indicate that to turn an erring brother back is to cover his sins so that he is not condemned. “Cover...sins” should equal “sins...forgiven” in verse 15, as in Psalm 32:1 and 85:2. The sins in 5:20 are the sins committed by the erring brother, which brought forth death to him (1:15). Some writers have suggested that in 5:19 and 20 James is talking about the salvation of a lost sinner. They claim that the sinner here is a lost one, that the saving of the soul is a matter of soul-winning, and that death equals eternal death, that is, eternal perdition. This interpretation is not correct. In verse 19 James is speaking to brothers and concerning anyone among the brothers who may be led astray from the truth and then turned back to the truth. This indicates that such a one formerly was in the truth. If he had not been in the truth, how could he have been led astray from the truth? Since he has been led astray from the truth, he must have previously been in the truth. Furthermore, verse 20 speaks of a sinner being turned back from the error of his way. This also indicates that once he was in the truth, that he has been led astray from the truth, and that now he is returning to the truth. Certainly this does not refer to an unsaved sinner. Yes, in verse 20 James uses the word “sinner,” because in the sight of God a misled believer is temporarily a sinner. His being led astray is a matter of sinning. Hence, because he has been led astray, he becomes a sinner for the time being. Therefore, to bring him back to the truth is to bring a sinner back to the truth. This sinner, therefore, is a backslidden brother
救一个魂脱离死亡
Saving a Soul from Death
20雅各在五章二十节又说，叫这样一个罪人，就是叫一位退后的弟兄回转的人，必救他的魂脱离死亡。我们要注意，雅各不是说『救他』，乃是说『救他的魂』。我们需要分辨『救他』与『救他的魂』二者的不同。我们在二十节所看到的乃是魂的救恩。
20In 5:20 James also says that the one who turns such a sinner, such a backslidden brother, will save his soul from death. We need to pay attention to the fact that James does not say “save him,” but says, “save his soul.” We need to differentiate “saving him” from “saving his soul.” What we have in verse 20 is a matter of the salvation of the soul
21雅各在本书已经说到魂的救恩。他在一章二十一节说，『所以你们既脱去一切的污秽，和盈余的恶毒，就该用温柔领受那栽种的话，就是能救你们魂的话。』拯救魂不是起初救恩的事，而是长进阶段，即变化阶段救恩的事。（参彼前一5注。）初得救的人需要接受更多能救他们魂的话。因此，照雅各书一章二十一节看，我们得著了起初的救恩以后，还需要进一步的救恩，就是我们魂的救恩。
21In this Epistle James has already spoken concerning the salvation of the soul. In 1:2 1 James says, “Wherefore, putting away all filthiness and abundance of malice, receive in meekness the implanted word, which is able to save your souls.” Saving the soul is not a matter of initial salvation; it is a matter of the progressing stage of salvation, the stage of transformation (see note 55 in 1 Peter 1). Those who 6 have been saved initially need to receive more of the word that can save their souls. Hence, according to 1:21, after our initial salvation we still need a further salvation, the salvation of our soul.
22五章二十节魂的得救，与救一个人免受永远的沉沦无关，而是指救他的魂脱离某种的苦难。照约壹五章看，因著神的管教，罪会使人的肉身死亡。信徒犯了罪，神就会警告他。他若忽略神的警告，继续留在罪中，神也许会管教他，任他生病。这疾病是一种管教，也是警告他要悔改，离弃他的罪，停止犯罪的生活。如果这位信徒不悔改，神会进一步管教他，甚至缩短他肉身的生命，结果这个信徒就死亡了。信徒因犯罪而死亡，这个事实的意思不是说他会永远沉沦。我们一旦得救，就永远得教。我们相信主耶稣的那一天，就一次而永远得救了，绝对不会再失丧。然而，信徒若仍旧活在罪中，神就会藉著疾病警告他，管教他。首先，神会用疾病作为警告来管教他，使他转回真理。然后召会中也许有人设法使他回转。但这人若仍旧留在罪中，神就不得不进一步管教他，任凭他死亡。假设你有负担叫一个迷失的信徒转回真理，使他回转就是救他的魂脱离肉身的死亡，这就是雅各书五章十九至二十节的正确解释。
22The saving of the soul in 5:20 is not related to saving the person from eternal perdition; it is to save his soul from a certain kind of suffering. According to 1 John 5, sin may cause one’s physical death because of God’s discipline. A believer may sin and then be warned by God. If he ignores this warning and continues in sin. God may discipline him and allow him to become sick. This sickness is a discipline and also a warning to repent, forsake that sin, and give up a life of sinning. If this believer does not repent, God may discipline him further to the extent that He cuts short his physical life. As a result, this believer dies. The fact that a believer may die as the result of sin does not mean that he will perish eternally. Once we have been saved, we are saved eternally. On the day we believed in the Lord Jesus we were saved once for all, and we shall never be lost. However, if a believer remains in a life of sin, he may be warned and disciplined by God through sickness. First, God may discipline him with sickness as a warning to come back to the truth. Then the church may have someone try to bring this person back. But if this one remains in sin, this may force God to exercise further discipline and allow him to die. Suppose you are burdened to turn a misled believer back to the truth. To turn him back is to save his soul from physical death. This is the proper interpretation of 5:19-20
23雅各在这几节所说的，与永远的沉沦或永远的救恩毫无关系。永远救恩的问题，在我们相信得救的时候，就已经完全解决了。然而，我们若受迷惑，又回去犯罪的话，我们可能会生病，这乃是神的管教。我们如果不悔改，也许就会短命而死。若有人死了，最受苦的是他的魂，还不是身体。肉身死亡是魂极大的苦楚。要救我们的魂脱离这种苦楚，就需要转回真理。这就是使一个退后的信徒回转，而救他的魂脱离肉身的死亡。
23What James says in these verses has nothing to do with eternal perdition or eternal salvation. The question of eternal salvation was fully resolved at the time we believed and were saved. Nevertheless, if we are led astray and go back to sin, we may suffer sickness as God’s discipline. If we do not repent, we may suffer an early death. When someone dies, it is the soul, and not the body, that especially suffers. Physical death is a very real suffering to the soul. To be saved in our soul from such suffering is to be brought back to the truth. This is what it means to bring back a backsliding believer and thereby save his soul from physical death.
24雅各在这几节所描绘的，乃是召会生活的一部分；然而却是召会生活消极的一面。我们在本书中找不著雅各说到召会生活积极的一面。虽然雅各说到的召会生活是在消极的一面，我们还是能彀从本卷书所写的，得到许多正面的帮助。我们特别能彀在基督徒实行的完全这一方面，得到帮助。
24What James describes in these verses is part of the church life. However, it is a negative aspect of the church life. In this Epistle we cannot find positive things covered by James with respect to the church life. Although what James says concerning the church life is on the negative side, we can still receive much positive help from what he has written in this book. In particular, we can receive help concerning practical Christian perfection