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雅各书生命读经 · 第2篇

引言和基督徒之完全的实行美德（二）

Introduction and Practical Virtues of Christian Perfection (2)
1读经：雅各书一章一至十二节。雅各在雅各书一章二节勉励我们，落在诸般的试炼中，都要以为大喜乐。他在三节接著说，『知道你们信心所受的试验，产生忍耐。』这里的信心是指神在基督里所赐基督徒的信心。（彼后一1，雅二1。）
1Scripture Reading: James 1:1-12 In 1:2 James exhorts us to count it all joy whenever we fall into various trials. In verse 3 he goes on to say, “Knowing that the proving of your faith produces endurance.” Faith here is the Christian faith given by God in Christ (2:1; Eph. 2:8
2信心所受的试验产生忍耐雅各在雅各书一章三节说，我们信心所受的试验，就是我们的信心经过试炼、试验后，产生忍耐。我能见证，因著反对和试炼，我的忍耐增长了。我们所经过的试验产生出忍耐来。
2THE PROVING OF FAITH PRODUCING ENDURANCE James says in verse 3 that the proving of our faith, the trying and testing of our faith, produces endurance. I can testify that my endurance has increased as a result of opposition and trial. The testings that we suffer produce endurance
3忍耐和容忍不同。我们可能容忍，而没有太多的忍耐。我们的容忍可能很脆弱，但我们所需要的是一种能持久的容忍，这就是忍耐。当人亏待你，你得先操练容忍。只是你会发现，光容忍是不彀的，因为你经历试炼时，也需要忍耐。忍耐是我们的信心经过察验、试炼和试验所产生的。
3Endurance is different from patience. It is possible to be patient without having much endurance. Our patience may be fragile. What we need is an enduring patience. This enduring patience is endurance. When you are mistreated by someone, you may first exercise patience. But you will learn that patience alone is not adequate, because in the suffering of trials you also need endurance. Endurance comes out of the proving, the trying, the testing, of our faith
齐备又完整
COMPLETE AND ENTIRE
4雅各在四节继续说，『但忍耐也当成功，好使你们齐备完整，毫无缺欠。』虽然雅各可能没有清楚看见恩典与律法的分别，但论到基督徒的品行，他的书信却是特殊且显著的强调基督徒实行的完全，说到信徒应当齐备完整，毫无缺欠。这可视为本书的主题。这种基督徒行为上的完全，需要神行政对付的试炼，（2，12，）并信徒凭那藉著栽种的话得蒙重生（18，21）之神圣出生的效能而有的忍耐。齐备和完整有甚么不同？我们可以用拼图为例，或者有助于解答这个问题。拼图齐备了，意思是所有的小片都齐全了。如果有一小片失落，拼图就不齐备。所以，齐备的意思是一个完整单位中的各部分都齐全。人的身体若缺失了任何部分，就不齐备。齐备就是一个单位的各部分都齐全。
4In verse 4 James continues, “And let endurance have its complete work, that you may be complete and entire, lacking in nothing.” Although James may not have had a clear view concerning the distinction between grace and law, his Epistle is notable and remarkable concerning Christian conduct, emphasizing practical Christian perfection, that the believers should be “complete and entire, lacking in nothing.” This may be considered the main subject of his Epistle. Such perfection in Christian behavior requires the trials of God’s governmental dealing and the believers’ endurance by the virtue of the divine birth through regeneration by the implanted word (vv. 18, 21). What is the difference between complete and entire? As to help in answering this question, we may use a jigsaw puzzle as an illustration. For such a puzzle to be complete means that it contains all the pieces. If even one piece of the puzzle is missing, the puzzle would not be complete. Hence, to be complete means to have every part of a full unit. A person’s body would not be complete if any part were missing. To be complete is to have all the parts or pieces of a certain unit.
5然而完整是甚么意思？我们用拼图为例，可以说，当所有小片都拼在一起，就有一个整体、完整的实体。假设一幅拼图有一百小片，如果全部的小片都齐全，那么拼图就齐备。然后再把这些小片都各按其位拼在一起，拼图就整体的完整了。因此，一章四节的『完整』一辞，是指一个单位整体的完整说的。雅各在一章四节所用的『齐备』与『完整』，并不是同义辞。雅各在这一节的意思，是要我们具备基督徒实行的完全所该有的一切项目。如果我们各个项目都具备，我们就齐备了。接著，我们基督徒的完全就会完整；那就是说，我们就要有基督徒实行之整体的完全。当雅各的著作论到基督徒实行的完全时，他形容得非常清楚，又很详细。一方面，这种完全必须是齐备的，样样齐全；另一方面，也必须是一个完整的整体。因此，雅各在四节的末了说，『毫无缺欠。』他巴望受信者在基督徒实行的完全上，个个齐备完整，毫无缺欠。
5But what does it mean to be entire? Using the illustration of the jigsaw puzzle, we may say that when all the pieces of the puzzle are put together, there is a whole, an entire entity. Suppose a jigsaw puzzle has a hundred pieces. If all the pieces are at hand, the puzzle is complete. Then when these pieces are put together in their proper places, the puzzle is whole or entire. Therefore, the word “entire” in 1:4 denotes the whole, the entirety, of a unit. In 1:4 James is not using the words complete and entire as synonyms. What James means here is that we need to have all the items of practical Christian perfection. If we have every item, we shall be complete. Following that, we shall have the entire Christian perfection; that is, we shall have practical Christian perfection as a whole. When James’ writing touches the matter of practical Christian perfection, it is very descriptive and also detailed. On the one hand, this perfection must be complete, with every item present; on the other hand, it must be a whole, an entirety. Therefore, James ends verse 4 with the words “lacking in nothing.” His desire was that those who received his Epistle would be complete and entire in their practical Christian perfection, lacking in nothing
向神求智慧
ASKING GOD FOR WISDOM
6雅各在五节说，『你们中间若有缺少智慧的，就当求那厚赐众人，也不斥责人的神，就必有赐给他的。』神乃是藉著祂的智慧，在基督里定了祂永远的计画，并将其完成。（林前二7，弗三9～11，箴八12，22～31。）并且神在祂新约的经纶里，先使基督成为我们的智慧。（林前一24，30。）神的智慧是基督徒实行的完全所必需的，所以我们需要向神求智慧。
6In verse 5 James says, “But if anyone of you lack wisdom, let him ask of God, who gives to all generously and does not reproach, and it will be given to him.” It was by His wisdom that God, in Christ, made His eternal plan and carried it out (1 Cor. 2:7; Eph. 3:9-11; Prov. 8:12, 22-31). And in His New Testament economy God first made Christ our wisdom (1 Cor. 1:24, 30). The wisdom of God is needed for practical Christian perfection. Hence, we need to ask God for it
7照雅各书的内容看，雅各对神新约的经纶似乎没有清楚的看见，但他有智慧描述实行之基督徒生活的事。雅各被称为祷告的人。他在这里嘱咐受信者要祷告求智慧，含示他的智慧是藉著祷告蒙神所赐的。他在本书信里强调祷告。（五～18。）祷告乃是基督徒实行之完全的美德。
7According to the composition of this Epistle, although it seems that James did not have a clear vision concerning God’s New Testament economy, he had the wisdom to portray things concerning the practical Christian life. James was reputed to be a man of prayer. Here he charged those who received his Epistle to pray for wisdom. This implies that his own wisdom was given by God through prayer. In this Epistle James emphasizes prayer (5:14-18). Prayer is a virtue of 14 practical Christian perfection.
8雅各在一章五节告诉我们，我们若缺少智慧，就当向神求智慧。我们要行为完全，最基本的需要是智慧。愚昧的人不能完全。如果我们充满智慧，那么我们在日常生活中的行事为人，就会完全。这指明我们的完全，主要是藉著智慧执行出来的。智慧的人才会完全。我们若缺少智慧，就会说话愚昧而冒犯人。我们的说话会显出我们没有充足的智慧。当我们缺少智慧，就当向神求智慧。雅各说，如果我们向神求智慧，祂会厚赐，也不斥责。厚赐就是单纯的、慷慨的、毫无保留的赐给。（罗十二8，林后八2。）雅各在这里的话指明他是敬虔而且认识神的人。他在雅各书一章五节并没有说，『你若缺少智慧，就当向我学习。让我给你上几堂课，或者给你一些书读一读，你就会有智慧。』雅各这样一位敬虔的人，并没有这样说；他乃是鼓励读他书信的人，要求神赐给。他认识神，特别晓得神是厚赐众人的。雅各在本节告诉我们，神赐给的时候，并不斥责。然而吝啬的人不肯给人；就是给，也会说些冷酷、刻薄的话。但那厚赐众人的神，不像这样的人。神厚赐众人，并且是赐给而不斥责。雅各既是敬虔的人，是认识神的人，当然领会这一点。
8In verse 5 James tells us that if we lack wisdom, we should ask God for it. In order to be perfect in our behavior, the basic need is for wisdom. A foolish person cannot be perfect. But if we are full of wisdom, then in every activity of our daily life we shall behave perfectly. This indicates that perfection is mainly carried out through wisdom. A wise person can be perfect. However, if we lack wisdom, we may offend others by our foolish talk. Our speaking may indicate that we do not have adequate wisdom. When we are short of wisdom, we should ask God for it. James says that if we ask God for wisdom, He will give generously and will not reproach. To give generously is to give with simplicity and liberality, without reserve (Rom. 12:8; 2 Cor. 8:2). James’ word here indicates that he is godly and that he knows God. In this verse James did not say, “If you lack wisdom, you should learn of me. Let me give you some lectures or some books to read. Then you will have wisdom.” Instead of speaking this way, James, being godly, encourages the readers of his Epistle to ask of God. He knows God and in particular knows that God is generous. James tells us in this verse that when God gives, He does not reproach. But a stingy person does not want to give anything. If he does give something, he may give with reproach, with stinging words. The generous God is not like such a man. God gives generously, and He gives without reproach. Being a godly man, a man who knew God, James realized this
凭著信心求
ASKING IN FAITH
9雅各在六节接著说，『只是要凭著信心求，一点不疑惑；因为那疑惑的人，就像海中的波浪，被风吹动翻腾。』疑惑，原文或作摇动。人祈求时若摇动，就像海中的波浪，被风吹动翻腾。
9In verse 6 James goes on to say, “But let him ask in faith, doubting nothing, for he who doubts is like a surge of the sea, driven by the wind and tossed.” The Greek words rendered “doubting” and “doubts” also mean wavering and wavers. Someone who wavers in prayer is like a surge of the sea, driven by the wind and tossed
心怀二意的人
A DOUBLE-SOULED PERSON
10七至八节说，『这样的人，不要想从主那里得到甚么；心怀二意的人，在他一切的路上，都是摇荡不定的。』心怀二意的人，直译，双魂的人。神只给人造一个魂，具有一个心思、一个意志。信徒在祷告中疑惑，就使自己成了双魂的人，好像船有了双舵，方向不定。在祷告中的信心，也是基
10Verses 7 and 8 say, “For let not that man suppose that he will receive anything from the Lord. He is a double - souled man, unstable in all his ways.” God made man only one soul, with one mind and one will. When a believer doubts in prayer, he makes himself double-souled, like a boat with two rudders, unstable in direction. Faith in prayer is also a virtue of practical Christian perfection.
11督徒实行之完全的美德。
11
12六至八节指明雅各的确是一个敬虔的人。毫无疑问，他是智慧人，是有信心的人，也是个祷告的人。他是这样一个认识神的人。
12Verses 6 through 8 indicate that James surely was a godly man. No doubt, he was a man of wisdom, a man of faith, and a man of prayer. As such a man, he knew God
GLORYING IN EXALTATION
在升高与降卑中夸耀
AND IN BEING BROUGHT LOW
13雅各在九至十节继续说，『卑微的弟兄升高，就该夸耀；富足的降卑，也该如此，因为他必要过去，如同草上的花一样。』九节的夸耀，或作自豪，喜乐。卑微的弟兄因升高而夸耀、喜乐时，自然会赞美主。（五13。）他不该照世俗的样子夸耀，不赞美主。虽然卑微的弟兄在升高时，就是在他得高举的情形中，很容易夸耀、喜乐并赞美主；富足的弟兄降卑，就不容易这样作了。无论是升高或降卑，喜乐而赞美乃是基督徒实行之完全的美德。
13In verses 9 and 10 James continues, “And let the lowly brother glory in his exaltation, and the rich in his being brought low, because as a flower of the grass he will pass away.” The Greek word rendered “glory” in verse 9 also means boast or rejoice. When a lowly brother glories and rejoices in exaltation, it leads him spontaneously to praise the Lord (5:13). He should not glory in a secular way without praising the Lord. But although it is easy for a lowly brother to glory, rejoice, and praise the Lord in his exaltation, in his elevation or uplifted estate, it is not easy for a rich one to do so in being brought low. Nevertheless, whether in exaltation or in being brought low, to rejoice and praise is a virtue of practical Christian perfection
14我们都该晓得，无论我们多富裕，环境总会改变。一个人可能今天富足，不久以后却变得贫穷。例如，某弟兄可能位居高职，但是出人意料的，他会忽然被贬职或撤职。因为这样的事会发生，所以我们不应当信靠我们的环境、财富、地位或教育。雅各在一章十一节解释：『太阳升起，热气薰烤，草就枯干，花也凋谢，美容就消没了；那富足的人在他所行的事上，也要这样衰残。』对那些追求财富的人，这是何等严肃的话！但对那些失去财富而降卑的富足人，这却是安慰的话。雅各在六节用海中的波浪为例，说明疑惑的心；在十节用草上的花描述正在衰残的富足人；这里他用天上薰烤的太阳及其热气为例，说明在神行政的对付之下，人的财富衰残的原因。他在十七节甚至用星体的转动为例，说明与父神之不变相对的变动。在三章三至十二节说到舌头的难处时，他用了二十种事物作例证。不仅如此，他在四章十四节，用雾气描述我们生命短暂的出现；在五章七至八节，用农夫的恒忍教导我们如何等候主来。他是老练的智者，不仅有人生的阅历，也有藉祷告从神圣源头求来的智慧。（一5，三13，17。）然而雅各同情犹太教，与之妥协；这似乎使他受到拦阻，无法透彻看见神新约经纶之智慧的异象，如保罗所看见并在他书信中所揭示的。
14We all need to realize that no matter how wealthy we may be, our environment may change. A person may be rich today, but after a short period of time he may be poor. For example, a brother may have a high position at work, and suddenly and unexpectedly he may be demoted or even fired. Because such things happen, we should not put our trust in our environment, wealth, position, or education. In verse 11 James explains, “For the sun rises with scorching heat and withers the grass, and its flower falls off, and the beauty of its appearance is destroyed; so also the rich shall fade away in his pursuits.” What a sobering word to those who pursue riches! Yet it is a soothing word to the rich who are being brought low through loss of their riches. James used the surge of the sea in verse 6 to illustrate a doubting heart, and the flower of the land in verse 10 to portray the fading rich man. Now, in verse 11 he uses the sun in the heavens with its scorching heat to illustrate the fading factor of man’s riches under God’s governmental dealing. He used even the turning of the planets in verse 17 to illustrate a variation which is in contrast to God the Father’s in variableness. In dealing with the problem of our tongue in 3:3-12 he used twenty kinds of things for illustrations. Moreover, he used vapor in 4:14 to portray the brief appearing of our life, and the farmer’s longsuffering in 5:7-8 to teach us how to await the Lord’s coming. He was a wise and experienced man, with not only the experience of human life, but also wisdom from the divine source through seeking by prayer (v. 5; 3:13, 15, 17). Yet it seems that he may have been frustrated by his sympathy and compromise with Judaism, from seeing a thorough vision of the wisdom concerning God’s New Testament economy, as Paul saw and unveiled in his Epistles.
得著生命的冠冕
RECEIVING THE CROWN OF LIFE
15雅各在一章十二节说，『忍受试炼的人有福了，因为他既受试验得了称许，就必得著生命的冠冕，这是主应许给那些爱祂之人的。』二至十二节说到试炼。试炼是来自信徒的环境，要藉著苦难（9～11）试验他们的信心。（2～3。）信徒因著爱主该极其喜乐的忍受试炼，（2，）好得著生命冠冕的福分。十二节的称许即对信徒信心的称许。（3。）
15In verse 12 James says, “Blessed is the man who endures trial, because having become approved, he will receive the crown of life, which He promised to those who love Him.” Verses 2 through 12 deal with trials. Trials come from the believers’ environment to prove their faith (vv. 2-3) through suffering (vv. 9-11). The believers should endure the trials with all joy (v. 2) because of their love for the Lord that they may receive the blessing of the crown of life. In verse 12 the word “approved” refers to the approving of the believers’ faith (v. 3
16生命的冠冕指生命的荣耀，生命的彰显。信徒靠著神的生命忍受试炼，这要成为他们的荣耀，他们的彰显，就是生命的冠冕，在主显现时作他们的赏赐，在要来的国度里给他们享受。（二5。）一章十二节的生命，指明十二至二十七节的基础思想，乃是对神生命的急切需要。生我们的父，以及祂生我们，叫我们在祂所造的万物中，成为初熟的果子，（17～18，27，）所栽种生命的话，（21，）以及完备的生命之律，（25，）都证实这点。雅各在十二节说，生命的冠冕是主应许给那些爱祂之人的。相信主是接受神的生命，使我们得救；爱主是在神的生命里长大成熟，使我们有资格得著生命的冠冕为赏赐，在国度里享受神生命的荣耀。
16The crown of life is the glory, the expression, of life. The believers endure the trials by the divine life, and this will become their glory, their expression, the crown of life, as a reward to them at the Lord’s appearing for their enjoyment in the coming kingdom (2:5). The word “life” in verse 12 indicates that the underlying thought of verses 12 through 27 is the crucial need of the divine life. The begetting Father and His begetting us, His making us the firstfruit of His creatures (vv. 17-18, 27), the implanted word of life (v. 21), and the perfect law of life (v. 25) are all confirmations of this. In verse 12 James says that the crown of life is promised to those who love the Lord. To believe in the Lord is to receive the divine life for our salvation; to love the Lord is to grow in the divine life for maturity that we may be qualified for a reward—the crown of life—to enjoy the glory of the divine life in the kingdom
忍受试炼的路
THE WAY TO ENDURE TRIALS
17雅各在二节说，『我的弟兄们，无论何时你们落在诸般的试炼中，都要以为大喜乐。』然后，在论到藉信忍受试炼这一段话的末了，就是十二节，他说，『忍受试炼的人有福了。』雅各在三至十一节指出忍受试炼的路。我们如果要忍受试炼，首先需要向神求智慧。我们若不忍受试炼，也许表明我们缺少智慧，因为智慧的人总是忍受试炼。例如，一位结婚不久的弟兄被妻子得罪了，他就开始考虑要离婚，这是个愚昧的念头。这位弟兄若有智慧，就绝不会考虑离婚。有智慧的人并不这样想。这位弟兄需要智慧，才能合宜的对待妻子。若没有智慧，我们基督徒的行为就不能完全。我们要完全，特别是要能忍受试炼，就需要智慧。我们若要忍受试炼，头一件要作的事乃是向主祷告，求祂赐给我们智慧。这种祷告当然必须凭著信心。
17In verse 2 James says, “Count it all joy, my brothers, whenever you fall into various trials.” Then, at the end of this section on enduring trials by faith, he says in verse 12, “Blessed is the man who endures trials.” In verses 3 through 11 James points out the way to endure trials. If we would endure trials, we first need to ask God for wisdom. If we do not endure trials, this may mean that we are lacking wisdom, for a wise man always endures trials. For example, suppose a brother who has been married only for a short period of time is offended by his wife. He then begins to consider the possibility of divorce. This is a foolish thought. If this brother were wise, he would never consider divorce. A wise person does not think like this. This brother needs wisdom in order to behave properly with his wife. Without wisdom, our behavior as Christians cannot be perfect. In order to be perfect and, in particular, to endure trials, we need wisdom. If we would endure trials, the first thing we need to do is pray that the Lord would give us wisdom. Of course, this prayer must be in faith
18再者，如果我们要忍受试炼，就不应该对我们的环境有任何信心，因为环境会变迁。无论我们被高举或被贬低，我们对环境的态度应该不改变。我们要忍受试炼，就必须凭著信心祷告而求智慧。我们还需要对人生的虚空有真正的领悟。无论我们是富足或是贫穷，高贵或是低贱，人生总是虚空的。我们若有这样的领悟，就能忍受试炼，并且蒙福。雅各说，忍受试炼的人有福了，因为他既受试验得了称许，就必得著生命的冠冕。这有力的指明，雅各认为基督徒实行的完全是来自神的生命，这生命是我们重生，从神而生的时候所得著的。我们藉著重生所得的生命，如今必须发展成为冠冕。神的生命如何发展成为冠冕？乃是藉著向神求智慧，并领会人生是虚空的。因此，我们需要智慧、祷告、信心，也需要领会人生的虚空；但最关键的乃是神生命。
18Second, if we would endure trials, we should not have any confidence in our environment, for it can change. Whether we are uplifted or brought low, our attitude toward the environment should be the same. In order to endure trials , we must ask for wisdom, praying in faith. Then we need a genuine understanding of the vanity of human life. Whether we are rich or poor, high or low, human life is vain. If we realize this, we shall be able to endure trials and be blessed. James says that the man who endures trials is blessed because, having become approved, he will receive the crown of life. This is a strong indication that James regards practical Christian perfection as coming out of the divine life which we receive at the time of our regeneration, our divine birth. The life that we have received through regeneration must now be developed into a crown. In what way is the divine life developed into a crown? It is developed by asking God for wisdom and also by understanding the vanity of human life. Therefore, we need wisdom, prayer, faith, and the realization of the vanity of human life. But the crucial matter is the divine life
19我们若没有神的生命，就不能忍受试炼。圣徒若领会他们里面有神的生命，并且操练这生命，神的生命就会发展成为冠冕。这冠冕是我们藉著神圣出生所领受之内里神圣生命荣耀的彰显。这冠冕是主所赐给爱祂之人的赏赐。
19If we did not have the divine life, we would not be able to endure trials. Those saints who realize that they have the divine life within them and who exercise this life will have the divine life developed into a crown. This crown is a glorious expression of the inner divine life received through our divine birth. This crown will be the reward which the Lord will give to those who love Him.
需要对神新约的经纶
THE NEED FOR A CLEAR VISION
有清楚的异象
OF GOD’S NEW TESTAMENT ECONOMY
20我们已经看见，雅各是个敬虔的人，他认识神，也爱主。不仅如此，他也是个智慧人，是个祷告的人，也是有信心的人。他明白人生的真实光景，更是一个能彀且愿意喜乐的忍受苦难的人。然而，这样一个敬虔的人也可能对神的经纶缺乏清楚的异象。历代以来，有许多像雅各这样敬虔的信徒，但是他们却缺乏对神经纶的清楚异象。今天，可能有成千上万的信徒也是这样。有些基督徒可能以为像雅各这样敬虔就彀了。他们以为认识神，爱神，作祷告的人和有信心的人，并且能喜乐的忍受试炼就彀了。但是我们要说，作这样敬虔的人是不彀的，因为连雅各这样的人，也可能对神在各时代的行动，缺少正确的看见。我欣赏雅各书的原因，在于这封书信指出，我们可能认识神，爱神，满有智慧和信心，但对神的经纶却没有清楚的看见。我们都需要认识主的恢复是甚么。主的恢复就是恢复神的经纶。
20We have seen that James was a godly man, a man who knew God and loved the Lord. Furthermore, James was a man of wisdom, a man of prayer and faith, a man who understood the real situation of human life, and also a man who was able and willing to endure sufferings with joy. However, it is possible for even such a godly man to lack a clear vision concerning God’secon o my. Throughout the centuries, there have been a great many believers who were godly people like James. But one after another was lacking a clear vision concerning God’secon o my. There may be thousands of believers like this today. Some Christians may think that it is sufficient to be godly like James. They think it is adequate to know God, to love God, to be a man of prayer and faith, and to be able to endure trials with joy. But we would say that it is not adequate to be such a godly person, for even such a man as James may lack the proper view regarding God’s move in the various dispensations. The reason I appreciate the book of James is that this Epistle points out the possibility that we may be those who know God, who love God, and who are full of wisdom and faith, yet do not have a clear view of God’secon o my. We all need to know what the Lord’s recovery is. The Lord’s recovery is simply the recovery of God’secon o my
21许多信徒像雅各一样敬虔；他们爱神，信靠神，并且凭著信心祷告。但是他们对于神的经纶，全然无知。这等信徒不能满足神的愿望。神心头的愿望，只能由一班认识神、敬虔、并且像保罗一样对于神在今时代的经纶有清楚看见的人来完成。
21Many believers are godly like James. They love God, they trust God, and they pray in faith. But they do not know anything about God’secon o my. These believers cannot satisfy God’s desire. The desire of God’she art can be fulfilled only by those who know God and are godly and who, like Paul, also have a clear view concerning God’secon o my in this age
22我们已经指出，雅各在这封书信使用许多比喻：海中的波浪、草上的花、薰烤的太阳、星体、雾气、与农夫的恒忍。雅各的确是老练的智者。他不仅人生阅历丰富，并且也藉著祷告，从神圣的源头得著智慧。然而，他似乎因著同情犹太教，并与之妥协，使他受到拦阻，无法透彻看见神新约经纶的异象。
22We have pointed out that James uses many figures in this Epistle: the surge of the sea, the flower of the land, the sun with its scorching heat, the planets, vapor, and a farmer’s longsuffering. James surely was a wise and experienced man. Not only did he have experience in human life, but through prayer he also obtained wisdom from the divine source. Nevertheless, it seems that, by his sympathy with Judaism and compromise with it, he was frustrated from seeing a thorough vision of God’s New Testament economy.
23雅各是马利亚的儿子，而马利亚是虔诚、敬虔的妇人。路加一章记载她的赞美，指明她认识神的话，因为在她的赞美中，引用了旧约好几处的经节。毫无疑问，她必定教育儿女（包括雅各）要敬虔。因此，雅各是在犹太教的气氛中受栽培的，雅各可能是爱犹太教的人。雅各同情犹太教，与之妥协，这个事实可见于行传二十一章。雅各与其他的长老告诉保罗说，犹太人中信主的有多少万，并且为律法热心。我们读了这一章，就可以看见，对于雅各和一班在耶路撒冷的人，属灵的天是不晴朗的，反倒阴霾笼罩。对雅各来说，天可能是被他的敬虔所笼罩，他与约翰、彼得同被誉为召会的柱石；没有疑问，他还是领头的一位。雅各虽然受人重视，但他对于神的行动却有搀杂，糢糊不清。这种搀杂也是神差遣罗马帝国的太子提多，带著罗马军队拆毁耶路撒冷连同圣殿的一个原因。这件事如果没有发生，那么犹太教和神新约经纶互相搀杂，可能会持续好几个世纪。但是神绝不认可，也不称许这种混杂。
23James was the son of Mary, a woman who was pious and godly. Her praise recorded in chapter one of the Gospel of Luke indicates that she had the knowledge of God’sWord, for in her praise she quoted a number of Old Testament verses. No doubt she gave her children, including James, a godly education. James, therefore, was raised in the atmosphere of Judaism. It is likely that James loved Judaism. The fact that James was sympathetic to Judaism and compromised with it can be seen in chapter twenty- one of Acts. James and the other elders told Paul that there were thousands of Jewish believers who were zealous for the law. From reading this chapter we can see that with James and those in Jerusalem the spiritual sky was not clear. Rather, the sky was cloudy. In the case of James, the sky may have been clouded by his godliness. He was reputed along with John and Peter to be a pillar of the church, and no doubt he was the leading one. But although James was so highly regarded, with him there was mixture and vagueness concerning God’s move. This mixture was also a cause for God’ss ending Titus, a prince of the Roman Empire, with the Roman army to destroy the city of Jerusalem, including the temple. If this had not happened, the mixture of Judaism with God’s New Testament economy might have continued for centuries. God, however, would never sanction or justify such a mixture