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雅各书生命读经 · 第14篇

一种不是完全照著并为著神新约经纶的生活（二）

A Life not Fully According to and for God’s New Testament Economy (2
1读经：雅各书4:15;5:7,13-20;Acts。在前一篇信息里，我们开始指出，在雅各书我们如何看见一种不是完全照著并为著神新约经纶的生活。到目前为止，我们已经看过这种生活的八个特征：仍然保持旧约时代的十二个支派；藉著神圣的出生得著神圣的生命；领受那栽种的话；按著旧约的作法遵守完备自由的律法；混杂著恢复之旧约时代的作法；仍然遵守旧约字句的律法；凭著带有旧约味道的智慧行事；以及有内住的灵仅仅为著对付世界。
1Scripture Reading: James 4:15; 5:7, 13-20; Acts 21:15-24 21:15-24 In the foregoing message we began to point out how in the Epistle of James we see a life that is not fully according to and for God’s New Testament economy. Thus far, we have covered eight characteristics of such a life as found in this book: still keeping the twelve tribes of the Old Testament dispensation, possessing the divine life through the divine birth, receiving the implanted word, keeping the perfect law of freedom in the Old Testament practice, mixing with the practice of the recovered Old Testament dispensation, still keeping the Old Testament law of letter, behaving by the wisdom with the Old Testament flavor, and having the indwelling Spirit only for dealing with the world.
2在本篇信息中，我们要来看一种不是完全照著并为著神新约经纶之生活的其他特征。
2In this message we shall consider some other characteristics of a life that is not fully according to and for God’s New Testament economy
举止行动好像旧约的圣徒
MOVING AS THE OLD TESTAMENT SAINTS
3照雅各书四章十五节来看，雅各要我们这样说，『主若愿意，我们就可以活著，也可作这事，或作那事。』许多基督徒喜欢雅各书四章十三至十七节。雅各在四章十三节指明，我们不应该说，『今天或明天，我们要往某城去，在那里住一年，作买卖得利。』十四节接著又说，『其实明天的事你们并不知道。你们的生命是甚么？你们原是一团雾气，出现少时，随后就不见了。』因此，我们倒应当说，『主若愿意…。』然而，这种生活的方式是照著旧约圣徒的方式。相反的，新约的圣徒应该被那灵引导。保罗在罗马八章十四节说，『因为凡被神的灵引导的，都是神的儿子。』被神的灵引导，与说『主若愿意，我们就可以作这事，或作那事』大大的不同。新约的圣徒乃是一班在日常生活中被那灵引导的人。假设一位弟兄说，『主若愿意，我就爱妻子。』或一位姊妹说，『主若愿意，我就服从丈夫。』这不是新约的方式。有人照著旧约的方式，也许会说，『主若愿意，我明天就可以去买东西；但是主若不愿意，我除了留在家里，又能作甚么呢？』我们不要如此，反而要学习在生活中被那灵引导。我们应该天天、时时被内住之灵引导。
3According to 4:15, James would have us say, “If the Lord wills, we will both live and do this or that.” Many Christians are fond of verses 13 through 17 of the book of James. In 4:13 James indicates that we should not say, “Today or tomorrow we will go into this or that city and spend a year there, and do business and make a profit.” Then in verse 14 James goes on to say, “You who do not know what your life will be tomorrow; for you are a vapor, appearing for a little while, and then disappearing.” Therefore, we should say, “If the Lord wills....” However, this way of living is according to the way of the Old Testament saints. New Testament saints, on the contrary, should be led by the Spirit. In Romans 8:14 Paul says, “For as many as are led by the Spirit of God, these are sons of God.” To be led by the Spirit of God is very different from saying that we will do this or that “if the Lord wills.” New Testament saints are those who are led by the Spirit in their daily living. Suppose a brother says, “If the Lord so wills, I will love my wife,” or a sister says, “If the Lord so wills, I will be in subjection to my husband.” This is not the way of the New Testament. Someone who follows the Old Testament way might say, “If the Lord wills, I will go shopping tomorrow. But if the Lord does not so will, what can I do except stay home?” Instead of this, we all must learn in our living to be led by the Spirit. Day by day and even moment by moment, we should be led by the indwelling Spirit.
与旧约时代的犹太人混杂
MIXED WITH THE JEWS of the Old Testament dispensation
4我们已经看见，雅各在他的书信中，似乎分不清基督徒与犹太人的不同，也分不清神新约经纶与旧约时代的不同。他的书信是写给十二个支派的人，（雅一1，）他甚至使用『会堂』一辞，（二2，）来指明犹太基督徒聚集的场所。之后雅各在插进的一段话（五1～6）中，似乎是向犹太人中间一般富有的阶层说话。因此，我们说，这里混杂著旧约时代的犹太人。
4We have seen that in his Epistle James does not seem to make a clear distinction between Christians and Jews, between God’s New Testament economy and the Old Testament dispensation. He addresses this Epistle to the twelve tribes (1:1) and even uses the term “synagogue” (2:2) to indicate an assembling place for Jewish Christians. Then in a parenthetical section (5:1-6) James seems to speak to the rich class among the Jews in general. Therefore we say that here we have a mixture with the Jews of the Old Testament dispensation
以旧约申言者的恒忍
AWAITING THE LORD’S COMING BACK WITH
THE LONGSUFFERING OF THE OLD TESTAMENT PROPHETS AND THE ENDURANCE OF THE OLD TESTAMENT SAINTS
5和旧约圣徒的忍耐
5
等候主的再来
6雅各在五章七节说，『所以，弟兄们，你们要恒忍，直到主的来临。』恒忍等候主来是好得无比的，这的确是新约的事。然而，雅各说到等候主再来时，并没有新约的观念。他反而用申言者当作恒忍的榜样，以约伯为忍耐的典型：『弟兄们，你们要把那曾在主名里说话的众申言者，当作受苦和恒忍的榜样。看哪，我们称那忍耐的人是有福的。你们听见过约伯的忍耐，也看见过主给他的结局，明显主是满有慈心，且有怜恤。』（10～11。）雅各说到等候主来的教训，与主耶稣及使徒保罗的教训迥然不同。主在马太二十四章四十二节说，『所以你们要儆醒，因为不知道你们的主那一天要来。』四十四节又说，『所以你们也要豫备，因为在你们想不到的时辰，人子就来了。』在这里我们看见主论到祂的来临，告诉我们要儆醒，也要豫备。主在路加二十一章三十六节这样嘱咐我们：『但你们要时时儆醒，常常祈求。』保罗说到主的来临时，也嘱咐我们要儆醒：『所以我们不要睡觉，像其余的人一样，总要儆醒谨守。』（帖前五6。）
6In 5:7 James says, “Therefore, be longsuffering, brothers, until the coming of the Lord.” To await the Lord’s coming with longsuffering is wonderful, and this surely is a New Testament matter. However, in talking about awaiting the Lord’s coming back, James did not have the New Testament concept. Instead, he uses the prophets as an example of longsuffering and Job as an example of endurance: “Take as an example, brothers, of suffering evil and of longsuffering, the prophets, who spoke in the name of the Lord. Behold, we count those blessed who endured. You have heard of the endurance of Job, and you have seen the end of the Lord, that the Lord is very compassionate and full of pity.” James’ teaching concerning awaiting the Lord’s coming is much different from that of the Lord Jesus and the Apostle Paul. In Matthew 24:42 the Lord says, “Watch therefore, for you do not know on what day your Lord comes,” and in Matthew 24:44 He says, “Therefore, you also, be ready, for the Son of Man comes in an hour that you think not.” Here we see that, regarding His coming, the Lord tells us to watch and be ready. Then in Luke 21:36 the Lord gives us this charge: “But be watchful, at every time beseeching.” Concerning the Lord’s coming, Paul also charges us to watch: “So then, let us not sleep as the rest, but let us watch and be sober” (1 Thes. 5:6).
7旧约的申言者与圣徒远不如我们。然而，今天我们里面有三一神。旧约的申言者与圣徒可能有恒忍与忍耐，但是今天，当我们等候主耶稣来临时，我们却有内住的三一神作我们的忍耐与恒忍。
7The prophets and saints of the Old Testament are far removed from us. Today, however, we have the Triune God within. The Old Testament prophets and saints may have had longsuffering and endurance, but today we have the indwelling Triune God to be our endurance and longsuffering as we await the coming of the Lord Jesus
以搀杂的方式
PRACTICING THE CHURCH LIFE
实行召会生活在主的名里用油抹有病的信徒，为他祷告
IN THE WAY OF MIXTURE Praying for a Sick Believer by Anointing Him in the Name of the Lord
8雅各在他的书信中说到召会生活的实行，然而这实行却带著搀杂。雅各在五章十三至二十节说到召会生活的头一项实行，乃是在主的名里用油抹有病的信徒，为他祷告：『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。』（14。）我们得承认，为有病的弟兄祷告，并在主的名里用油抹他，实在很好。
8In his Epistle James speaks concerning the practice of the church life; however, this practice is in the way of mixture. The first practice related to the church life covered by James in 5:13-20 is that of praying for a sick believer by anointing him in the name of the Lord: “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” (v. 14). We must admit that it is wonderful to pray for a sick brother and anoint him with oil in the name of the Lord
以旧约的方式祷告
Praying in the Old Testament Way
9雅各在五章十四至十六节论到祷告的话，虽然很好，但他祷告的方式却像旧约的申言者。这可由一项事实证明，就是他用以利亚的祷告为例：『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。』（17～18。）雅各说，以利亚在祷告里祷告。（17，直译。）我们也许羡慕这种祷告，以为那样祷告太好了。然而，保罗不是这样说；他告诉我们，要时时在灵里祷告。（弗六。）在灵里祷告，比在祷告里祷告更好、更甜美、更丰富。在祷告里祷告是按旧约的方式祷告，在灵里祷告是按新约的方式祷告。在以利亚的事例中，主赐给他一个具体的祷告作为他的负担，以利亚就祷告，求不要降雨。因此，以利亚在主赐给他的祷告里祷告。然而，今天我们有内住的灵，住在我们灵里，为我们代求，（罗八26，）我们不需要特别的祷告或负担，因为我们可以在灵里不住的祷告。（帖前五17。）
9Although James says a good word concerning prayer in 5:14-16, his way of praying is that of the Old Testament prophets. This is proved by the fact that he uses the prayer of Elijah as an example: “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” (vv. 17-18). James says that Elijah prayed in a prayer. We may admire this prayer and think that it is excellent. Paul, however, does not speak like this. Rather, Paul tells us to pray always in spirit (Eph. 6:18). To pray in spirit is much better, sweeter, and 18 richer than to pray in a prayer. The latter is to pray in the Old Testament way; the former is to pray in the New Testament way. In the case of Elijah, the Lord gave him a particular prayer as a burden, and Elijah prayed that it would not rain. Hence, Elijah prayed in the prayer given to him by the Lord. But today we have the indwelling Spirit abiding in our spirit and interceding for us (Rom. 8:26), and we do not need a special prayer or burden, for we can pray in our spirit unceasingly (1 Thes. 5:17).
10我们若没有主的光，也许会高度欣赏雅各所说关于祷告的话。但是我们若蒙主光照，就会看见雅各所描述的祷告，乃是旧约的方式。藉此我们看见，雅各的著作引我们离开新约的实行，回到旧约的作法。
10If we do not have light from the Lord, we may highly appreciate what James says concerning prayer. But if we are enlightened by the Lord, we shall see that the way of prayer described by James is the Old Testament way. By this we see that James’ writing brings us away from the New Testament practice and back to the Old Testament practice.
以旧约的方式使退后的弟兄回转、悔改，以得赦免
Turning Back a Backsliding Brother to Repentance for Forgiveness in the Old Testament Way
11雅各在雅各书五章十九至二十节说到使退后的弟兄回转、悔改，以得赦免：『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。』甚至雅各所说恢复一位退后弟兄的话，也是照著旧约的方式。他所说遮盖众多的罪，几乎是引用旧约的话。诗篇三十二篇一节说，『得赦免其过，遮盖其罪的，这人是有福的。』八十五篇二节说，『你赦免了你百姓的罪孽，遮盖了他们一切的过犯。』不仅如此，箴言十章十二节下半说，『爱，能遮掩一切过错。』这几节清楚指明，在旧约里，赦免罪就是遮盖罪；但是在新约里，赦罪乃是忘记罪。（来八12。）因此，我们再次看见，雅各以混杂的方式实行召会生活，在恢复退后的弟兄，使其悔改以得赦免这事上，雅各的观念是照著旧约的方式。
11In 5:19-20 James speaks of turning back a backsliding brother to repentance for forgiveness: “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.” Even James’ word about recovering a backsliding brother is in the Old Testament way. What he says about covering a multitude of sins is almost a quotation from the Old Testament. Psalm 32:1 says, “Blessed is he whose transgression is forgiven, whose sin is covered.” Psalm 85:2 says, “Thou hast forgiven the iniquity of thy people, thou hast covered all their sin.” Furthermore, Proverbs 10:12b says, “Love covereth all sins.” These verses clearly indicate that in the Old Testament to forgive sin is to cover it. In the New Testament, however, to forgive sin is to forget it (Heb. 8:12). Therefore, we see once again, this time concerning the practice of the church life in the way of mixture, that James’ concept of recovering a backsliding brother to repentance for forgiveness is according to the Old Testament way
圣经的默示
THE INSPIRATION OF THE SCRIPTURES
12我们考量雅各书各样的事项，给我们看见一种不是完全照著并为著神新约经纶的生活以后，必须接著看一项重要的问题，就是圣经的默示。因著我们指出了雅各书的许多缺点，有些人会怀疑这卷书信到底是不是神的默示，神的呼出。保罗在提后三章十六节说，『圣经都是神的呼出。』因此，我们需要谨慎解释，就著雅各书而言，我们对于圣经的默示所持的态度。首先，我们的确相信圣经都是神的呼出，就是神所默示的。我们相信圣经每一卷书的每一句话，都是神的呼出。
12After considering all the matters in the Epistle of James that show us a life not fully according to and for God’s New Testament economy, we must go on to consider a major problem — the problem of the inspiration of the Scriptures. Since we have pointed out so many shortcomings of the book of James, some may wonder if this Epistle is inspired of God, if it is God-breathed. In 2 Timothy 3:16 Paul says, “All Scripture is God - breathed.” Therefore, we need to explain carefully what is our attitude toward the inspiration of the Scriptures in relation to the book of James. First, we definitely believe that all Scripture is God- breathed, that is, inspired by God. We believe that every word of every book of the Bible has been breathed out by God.
13其次，虽然圣经的每一行、每一字都是神所默示的，但这不是说，圣经中的每一个字都是神所说的话；我们领会这件事的时候，应当格外小心。圣经有许多话不是神所说的，我们可以举个例，使这件事清楚明朗。创世记三章一节，三至五节有些话是蛇说的。蛇首先问女人：『神岂是真说，不许你们吃园中所有树上的果子么？』（1。）然后蛇又说，『你们不一定死，因为神知道，你们吃的日子眼睛就明亮了，你们便如神能知道善恶。』（4～5。）蛇所说的这些话，实际上也就是魔鬼撒但所说的话。创世记也有恶人所说的话。例如，在四章二十三至二十四节，拉麦向他的两个妻子夸口说，『听我的声音，拉麦的妻子细听我的话语，壮年人伤我，我把他杀了，少年人损我，我把他害了；若杀该隐，遭报七倍，杀拉麦，必遭报七十七倍。』整本旧约有许多话是作恶的人、神的仇敌、与祂子民的仇敌所说的，这些话确实都不是神的话。我们可以进一步从约伯记和诗篇指出一些例子。在约伯记，约伯与他的朋友们说了许多话，他们都是敬虔的人。青年人以利户也是敬虔的人。最后神自己进来说话，驳斥了约伯和他朋友们所说的许多话。神不承认这些敬虔之人所说的许多话是祂的话。约伯和他朋友们所说的许多话，不是神的话，仅仅是人的话。再者，诗篇里有些话只是人的发表，另有些话则真是神的话。我们在新约也看到一些话不是神的话。马太福音记载，大祭司要主耶稣告诉审问祂的人，到底祂是神的儿子基督不是。（太二六63。）主答覆了以后，大祭司宣告说，『祂说了僭妄的话，我们还需要甚么证人？你看，这僭妄的话现在你们都听见了。』（65。）此外，百姓喊著说，『钉祂十字架！钉祂十字架！』（约十九6。）虽然福音书是神的呼出，神的默示，但是大祭司与百姓的话却不是神的话。
13Second, although every line and word of the Scripture is inspired by God, this does not mean that every word in this holy Book is the word of God, but we must be very careful in our understanding of this matter. In the Bible there are a great many words that are not God’swords. We may give several examples to make this matter clear. In Genesis 3:1, 3-5 we have words spoken by the serpent. First the serpent asked the woman, “Yea, hath God said, Ye shall not eat of every tree of the garden?” (v. 1). Then the serpent went on to say, “Ye shall not surely die: for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil” (vv. 4-5). These words spoken by the serpent are actually words uttered by the Devil, Satan. In the book of Genesis we also have words spoken by evil persons. For instance, in Genesis 4:23-24 Lamech boasted to his wives, “Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.” Throughout the Old Testament many other words were spoken by evildoers and by those who are enemies of God and of His people. To be sure, none of those words are God’swords. We may cite further examples from the book of Job and from the Psalms. In the book of Job many things are spoken by Job and his friends, all of whom were godly. The young man, Elihu, also was a godly person. Eventually, God Himself came in to speak and He repudiated many of the things that had been spoken by Job and his friends. God would not recognize many of the words of those godly men as His words. Instead of being the word of God, many of the words spoken by Job and his friends were merely human. Furthermore, in the Psalms certain words are merely the utterances of men, whereas others are truly the word of God. In the New Testament we also find words that are not the word of God. According to the gospel of Matthew, the high priest demanded that the Lord Jesus tell His investigators whether or not He was the Christ, the Son of God (Matt. 26:63). After the Lord gave His answer, the high priest declared, “He has blasphemed! What further need do we have of witnesses? Behold, now you have heard the blasphemy” (v. 65). Furthermore, the people shouted, “Crucify, crucify him!” (John 19:6). Certainly, although the Gospels were breathed by God, inspired by God, the words of the high priest and of the people are not God’swords
14福音书记载，彼得也说了一些话不是神的话。彼得在马太十六章十六节得著父的启示后宣告：『你是基督，是活神的儿子。』主接著说到祂的死，之后彼得却拉著祂，责劝祂说，『主阿，神眷怜你，这事绝不会临到你。』（22。）彼得这里所说的，的确不是神的话，这可从一个事实得到证明，就是主转过来对彼得说，『撒但，退我后面去罢！你是绊跌我的，因为你不思念神的事，只思念人的事。』（23。）实际上，彼得所说的甚至不是他自己的话，乃是来自撒但的话。马太十七章四节有彼得所说的另一句话，不是神的话：『主阿，我们在这里真好；你若愿意，我就在这里搭三座帐棚，一座为你，一座为摩西，一座为以利亚。』彼得在这里说了胡话，他的话的确不是神的话。彼得还说了另一些话不是神的话，这些例子见于马太二十六章三十三节、七十节、七十二节与七十四节。主耶稣告诉祂的门徒说，他们要因祂绊跌，之后彼得就说，『即使众人因你绊跌，我总不绊跌。』（33。）然而，当人问彼得是不是同耶稣一起的时候，他却不承认，说，『我不知道你说的是甚么。』（70。）最后，他竟然发咒起誓说，『我不认得那个人。』（74。）这些话是彼得说的，但却是那恶者魔鬼鼓动他说的。虽然这些话记载在福音书上，是神的呼出，却不是神的话。
14As recorded in the Gospels, Peter also said certain things that are not the word of God. Receiving a revelation from the Father, in Matthew 16:16 Peter declared, “You are the Christ, the Son of the living God.” However, after the Lord went on to speak about His death, Peter took Him and began to rebuke Him, saying, “God be merciful to You, Lord; this shall by no means happen to You!” (Matt. 16:22). To be sure, what Peter said here was not the word of God. This is proved by the fact that the Lord turned and said to Peter, “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on the things of God, but on the things of men” (v. 23). Actually, what Peter said was not even his own word; it was a word that came from Satan. In Matthew 17:4 we have another instance of a word spoken by Peter that is not the word of God: “Lord, it is good for us to be here; if You are willing, I will make three tabernacles here, one for You, and one for Moses, and one for Elijah.” Here Peter spoke in a nonsensical way, and his word certainly was not the word of God. Other examples of words spoken by Peter that are not words of God can be found in Matthew 26:33, 70, 72, and 74. After the Lord Jesus told the disciples that they all would be stumbled in Him, Peter said, “If all shall be stumbled in You, I will never be stumbled” (v. 33). However, when he was questioned about being with Jesus, he denied it, saying, “I do not know what you are saying!” (v. 70). Again he denied with an oath, “I do not know the man!” (v. 72). Finally, “he began to curse and to swear, I do not know the man!” (v. 74). These words were spoken by Peter, but they were instigated by the Devil, the evil one. Although these words are recorded in the Gospels and were breathed by God, they are not the word of God.
15我们再接下去看使徒行传。没有疑问，彼得在五旬节站起来，他所说的都是神的话。然而，行传二十一章也记载了一些话并不是神的话。在二十至二十一节，雅各与其他的长老对保罗说，『弟兄，你看犹太人中信主的有多少万，并且都为律法热心。他们听说，你教训一切在外邦的犹太人背弃摩西，对他们说，不要给孩子行割礼，也不要遵行规例。』请注意雅各在这里指出，这些犹太人都为律法热心；然后雅各与其他的人向保罗题议：『我们这里有四个人，都有愿在身；你带这些人去，与他们一同行洁净的礼，替他们缴费，叫他们得以剃头，这样，众人就可知道，先前所听说你的事都是虚的，反而你自己却是按规律而行，遵行律法。』（23～24。）这是谁的话？是神的话么？不，这是以雅各为首之敬虔的长老所说的话。我们不要以为，因著这一班人敬虔，他们在这里所说的就都是神的话。
15Let us go on to the book of Acts. No doubt, when Peter stood up on the day of Pentecost, whatever he spoke was the word of God. But in chapter twenty - one of Acts we have record of words that are not God’sword. In Acts 21:20 and 21 James and the other elders said to Paul, “Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: and they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.” Notice that James points out that these Jews were all zealous for the law. Then James and the others proceeded to make the following proposal to Paul: “We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law” (vv. 23-24). Whose word is this? Is it the word of God? No, this is a word spoken by godly elders, of whom James was the leading one. We should not think that, just because these men were godly, what they spoke here is the word of God.
16保罗在林前七章说，『关于童身的人，我没有主的命令，但我既蒙主怜悯成为忠信的，就题出我的意见。』（25。）保罗发表了他对于这件事的意见以后，下结论说，『但我想我也有神的灵了。』（40。）我们在这里看见，保罗首先发表他的意见，末了他却有胆量说，『我也有神的灵了。』你以为雅各和耶路撒冷其他的长老在行传二十一章会说这样的话么？雅各与其他的人向保罗指出，犹太信徒有多少万，都为律法热心，并且鼓励保罗随同一班有愿在身的人进入圣殿之后，他们会有胆量说『我想我们也有神的灵』么？不，他们必定不能这么说。雅各与其他长老在行传二十一章所说的话，不是神的话，而是敬虔之人的话。行传二十一章与雅各书，都有雅各这一位敬虔之人所说的话。我们若了解行传二十一章的性质，就会晓得雅各书的地位。在行传二十一章与雅各书中，都有一位敬虔之人的话。守律法是出于敬虔，还愿与替人缴费也是出于敬虔。雅各在书信中以敬虔的方式写了好些事：看顾孤儿寡妇；保守自己不受世界玷污；行出完备自由的律法；关于未来，要说『主若愿意』；鼓励信徒效法以利亚的榜样祷告。雅各所说的这些话，也许是敬虔的，却不是神所说的话。虽然如此，这样的一卷书却包括在神所呼出、神所默示的圣经里。
16In 1 Corinthians 7 Paul says, “Now concerning virgins I have no commandment of the Lord, but I give my opinion as having received mercy of the Lord to be faithful” (v. 25). After giving his opinion concerning the matter, Paul concluded, “I think that I also have the Spirit of God” (1 Cor. 7:40). Here we see that Paul first spoke his own opinion. Eventually, he had the boldness to say, “I also have the Spirit of God.” Do you think that James and the other elders in Jerusalem could have spoken such a thing in Acts 21? After pointing out to Paul how many thousands of Jewish believers were zealous for the law, and after encouraging him to go to the temple with those who had a vow on them, could James and the others have dared to say, “And I believe that we also have the Spirit of God?” No, they certainly could not have said this. What was spoken by James and the other elders in Acts 21 was not the word of God; instead, it was the word of godly men. Both in Acts 21 and in the Epistle of James we have words spoken by James, a godly man. If we understand the nature of chapter twenty-one of Acts, we shall know the position of the Epistle of James. In Acts 21 and in the book of James we have the words of a godly man. Keeping the law is godly, and fulfilling a vow and paying the charge for others is also godly. In his Epistle James wrote in a godly way concerning many things: visiting widows and orphans, keeping oneself unspotted from the world, fulfilling the perfect law of freedom, saying, “If the Lord wills,” concerning the future, encouraging the believers to pray according to the example of Elijah. James’ word regarding these things may be godly, but it is not God’sword. Nevertheless, such a book is included among the holy writings, which were breathed by God, inspired by God.
17正如创世记一至二章是神的呼出，三章也是神的呼出。虽然三章的某些话不是神的话，但是整章都是神的呼出。神默示这一段记载是有目的的。我们如果没有创世记三章蛇说话的记载，就无从晓得蛇是何等狡猾。所以，神呼出这一段的记载，是为著揭露仇敌的狡猾。彼得在马太十六章二十二节对主耶稣所说的话，原则也是一样。如果没有记载这句话，我们就无从晓得，这样一位信徒，一位爱主到极点，并且从父得著高超启示的人，竟然还受仇敌撒但的鼓动，说出与神的经纶相反的话。彼得在本节的话，必定不是神的话。然而，神呼出这段记载，是为著给我们看见神仇敌邪恶的鼓动，以及他的狡猾。同样的，雅各书的一些话虽然是雅各的话，不是神的话，神却为著一个特别的目的，默示出这卷书信。一部分的目的是要叫我们晓得，即使是一个敬虔的人，也有可能受蒙蔽，看不见神新约的经纶。如果雅各书不是圣经的一部分，那么圣经21就会有漏洞、缺口。若没有行传二十一章与雅各书，我们中间可能没有人会想到，一个敬虔的人竟然这么受蒙蔽而不认识神的经纶。如果我们没有行传二十一章与雅各书，就绝不会想像得到，一个敬虔的人竟会对神新约的经纶缺少清楚的异象。因此，我们该为著雅各书满了感谢，这卷书乃是帮助我们领会，单单敬虔、圣别、合乎圣经、属灵与得胜是不彀的。对于旧约的圣徒，这也许已经彀了；但对于我们这些新约基督的肢体，神所重生的真儿子来说，这是不彀的。这该帮助我们明白，为甚么雅各书包括在这里，是神所呼出之圣经的一部分。这卷书信所以包括在圣经中，是要给我们看见，一个敬虔的人也有可能远离神新约的经纶。我晓得我对于雅各书在神新约经纶这一面的缺欠直言不讳，无异冒了风险，会使人不公平的控告我不相信圣经中每一句话都是神的呼出，是神的默示。然而，人若细读雅各书生命读经的所有信息，特别是本篇信息，就会很清楚，他们没有立场说这种话。其实我们丝毫不怀疑圣经是神的默示；反之，我们对于圣经的默示有正确的领会。我们相信整本圣经的每一句话，都是神的呼出。然而，圣经里不是每句话都是神的话。我们已经看见，圣经中所记载的有许多话是撒但、恶人的话、反对神者所说的话，有些甚至是敬虔之人的胡言。再者，圣经所有的话都是神的呼出，并且记载下来有其特别的目的。创世记三章的目的是为著揭露仇敌的狡猾。行传二十一章与雅各书的目的，在于给我们看见，一个敬虔的人可能对神新约的经纶缺乏清楚、属天的看见。赞美主，圣经里的一切都是神的呼出，所记载的一切也都有特别的目的！为著神所呼出的圣经，我们感谢祂。
17Just as chapters one and two of Genesis were breathed by God, so chapter three of Genesis was also breathed by God. Although certain words in Genesis 3 are not God’swords, the entire chapter was breathed out by God. God inspired this record for a purpose. If we did not have the record of the serpent’s speaking as found in Genesis 3, we could not know the serpent’s subtlety. Therefore, God breathed out this record in order to expose the subtlety of the enemy. The principle is the same concerning Peter’sword to the Lord Jesus in Matthew 16:22. If this word had not been recorded, we would not be able to know how such a believer, one who loved the Lord to the uttermost and received from the Father a high revelation concerning Him, could still be instigated by the enemy, Satan, to speak something contrary to God’secon o my. Peter’s word in this verse surely is not the word of God. But this record was breathed out by God for the purpose of showing us the evil instigation and subtlety of God’se ne my. In like manner, although certain words in the Epistle of James are the words of James and not the words of God, God inspired the writing of this Epistle for a particular purpose. Part of this purpose is that we may realize that it is possible even for a godly man to be veiled concerning God’s New Testament economy. If the book of James were not part of the Scriptures, there would be a hole, a gap, in the Bible. Without Acts and the book of James, probably none of us would ever think that a godly man could be so veiled and covered in relation to God’secon o my. If we did not have Acts 21 and the Epistle of James, we would never imagine that a godly man could have such a lack concerning a clear vision of the New Testament economy of God. Therefore, we should be thankful that we have the book of James to help us realize that it is not adequate simply to be godly, holy, scriptural, spiritual, and victorious. Perhaps this may have been adequate for someone to be a saint in the Old Testament, but it is not sufficient for us to be a New Testament member of Christ, a bona fide son of God regenerated by Him. This should help us understand why the Epistle of James is included as part of the Scriptures breathed by God. This Epistle was included for the purpose of showing us that it is possible for a godly man to be far off from God’s New Testament economy. I realize that by speaking frankly concerning the shortcomings of the Epistle of James with regard to God’s New Testament economy, I run the risk of being unjustly accused of not believing that every word in the Bible is God-breathed, inspired by Him. However, if all these messages on the Life-study of James, especially this message, are read carefully, it will be clear that there is no ground to say such a thing. We do not have the slightest doubt about the divine inspiration of the Bible. On the contrary, we have proper understanding concerning the inspiration of the Scriptures. We believe that the entire Bible, every word in the Scripture, is God - breathed. Nevertheless, not every word in the Bible is the word of God. As we have seen, many words recorded in the Scriptures are the words of Satan, evil men, God’s opposers, and even the nonsensical talk of godly men. Furthermore, all the words of the Scriptures were breathed out by God and recorded for a particular purpose. In Genesis 3 the purpose is to expose the subtlety of the enemy. In Acts 21 and in the book of James the purpose is to show us the possibility that a godly person may lack the clear, heavenly view of God’s New Testament economy. Praise the Lord that everything in the Bible is God’s breath, and everything has been recorded to serve a particular purpose! We thank God for the Scriptures breathed out by Him.