Books
雅各书生命读经 · 第4篇

引言和基督徒之完全的实行美德（四）

Introduction and Practical Virtues of Christian Perfection (4)
1读经：雅各书一章十九至二十七节。
1Scripture Reading: James 1:19-27
快快的听，慢慢的说，慢慢的动怒
QUICK TO HEAR, SLOW TO SPEAK
SLOW TO WRATH
2在本篇信息中，我们要来看雅各书一章十九至二十七节。雅各在十九节说，『我亲爱的弟兄们，这是你们所知道的，但你们各人要快快的听，慢慢的说，慢慢的动怒。』你们所知道的，也可繙作，你们要知道的。听，试诱我们说；而说，乃是那点起忿怒的火。（参三6。）我们若勒住自己不说，（参一26，）就能平息忿怒。雅各在这里的话，乃为加强他对基督徒实行之完全的观点，语调很像旧约的箴言。（箴十19，十四17。）
2In this message we shall consider 1:19-27. In verse 19 James says, “You know this, my beloved brothers; but let every man be quick to hear, slow to speak, slow to wrath.” The Greek words rendered “you know this” may also be translated “know this.” Hearing tempts us to speak, and speaking is the fire that kindles wrath (see 3:6). If we bridle our speaking (1:26), we quench our wrath. James’ word here, for the strengthening of his view of practical Christian perfection, resembles the tone of the Old Testament proverbs (Prov. 10:19; 14:17
3雅各在雅各书一章二十节接下去说，『因为人的忿怒并不成就神的义。』神的义无需人的忿怒帮助；要成就神的义，人的忿怒是无用的。
3In verse 20 James continues, “For the wrath of man does not work the righteousness of God.” The righteousness of God does not need the help of man’s wrath. The wrath of man is useless in performing the righteousness of God
用温柔领受那栽种的话
RECEIVING WITH MEEKNESS
THE IMPLANTED WORD
4雅各在二十一节继续说，『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。』这里将神的话比作有生命的植物，栽种到我们里面，并在我们里面长大、结果，使我们的魂得救。我们需要用温柔，用全般的服从，领受神这话，毫不抗拒。
4In verse 21 James goes on to say, “Wherefore, putting away all filthiness and abundance of malice, receive in meekness the implanted word, which is able to save your souls.” Here the word of God is likened to a plant of life planted into our being and growing in us to bring forth fruit for the salvation of our souls. We need to receive the word of God in meekness, in all submission, without any resistance
5按本章全文看，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，从荣耀到荣耀。（罗十二2，弗四23，林后三18。）我们要珍赏雅各所说，我们要用温柔领受那栽种的话，就是能救我们魂的话。保罗的著作没有用『栽种的话』一辞；这种说法指明话是有生命的。雅各在这里把话比作一棵活的植物，栽种到我们的心田里。这样，话就成了栽种的话。神的话栽种到我们心田里以后，就会长大，成了救我们魂的能力。
5According to the context of this chapter, the salvation of our souls 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 souls is somewhat negative, definitely not as positive as that of Paul, who says 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). We should appreciate James for saying that we need to receive in meekness the implanted word, which is able to save our souls. In his writings Paul did not use the expression “implanted word.” This expression indicates that the word is of life. Here James likens the word to a living plant that is planted into the soil of our heart. In this way, the word becomes the implanted word. After the word of God has been planted into the soil of our heart, it will grow and have the power to save our soul.
6雅各书一章二十一节告诉我们，要用温柔领受那栽种的话。这一节的温柔并不是指柔和，而是指服从而不抗拒。用温柔领受话，就是不拒绝，反而服从这话。我们应当用完全的服从，领受神栽种到我们里面的话。神的话无论怎样说，我们都应当说『阿们』而领受。正如诗歌所说的，我们应当『阿们神的话语』。（补充本诗歌四一四首。）如果我们用温柔、用服从领受那栽种的话，这意思就是说，我们绝对向神的话敞开。我们就好像田地，敞开著从农夫领受种子，从天领受雨水。神把祂的话栽种或播种到我们心里，我们应当用温柔领受。这就是用温柔领受那栽种的话。这话是活的，所以栽种到我们心里之后，就会生长。不仅如此，话生长的时候，会救我们的魂。栽种的话能救我们的魂
6In verse 21 we are told to receive the implanted word with meekness. In this verse meekness does not mean gentleness; here meekness means submissiveness, without resistance. To receive the word with meekness is not to reject it, but to be submissive to the word. We should receive God’sword implanted into our being with full submissiveness. Whatever God’sword says, we should receive by saying, “Amen.” As the hymn says, we should “Amen the Word of God” (Hymns,#1218). If we receive the implanted word with meekness, with submissiveness, this means we are absolutely open to God’sword. We are like land that is opened to receive seed from the farmer and rain from the sky. God plants, or sows, His word into our heart, and we should receive His word with meekness. This is to receive in meekness the implanted word. Because this word is living, after it has been implanted into our heart, it will grow. Moreover, as the word grows, it will save our soul. THE IMPLANTED WORD ABLE TO SAVE OUR SOUL
7雅各在十四至十五节说，『但各人被试诱，乃是被自己的私欲勾引诱惑的；然后私欲怀了胎，就生出罪；罪既长成，就产生死。』在这里我们看见，试诱和我们的私欲有关。不仅如此，私欲又和魂大有关系。救我们的魂，包括使我们忍受试炼和抗拒试诱。逼迫、试炼和试诱，主要的是影响我们的魂。例如，某弟兄的新车失窃了，他因此而忧愁；他乃是在魂里受苦。同样的，某弟兄若失业了，他也会在魂里受苦。多数的苦难总是影响魂。我们要如何抵挡这些苦难？正如我们已经指出的，抵挡苦难的能力是藉著我们里面的神圣生命而有的。我们是神所生的，也是凭著神圣的生命来拒绝试诱。
7In 1:14 and 15 James says, “But each one is tempted when he is drawn away and enticed by his own lust; then the lust, having conceived, gives birth to sin; and the sin, when it is fully grown, brings forth death.” Here we see that temptation is related to lust. Furthermore, lust has much to do with the soul. The saving of the soul involves both the enduring of trials and the resisting of temptations. Persecution, trial, and temptation for the most part affect our soul. For example, suppose a brother’s new car is stolen, and he is sad because of this; he is suffering in his soul. Likewise, if a brother loses his job, he will also suffer in his soul. Most sufferings affect the soul. How can we withstand these sufferings? As we have pointed out, the power to withstand suffering is through the divine life that is within us. As God-born ones, we resist temptation also by the divine life
藉话得著饲养
NOURISHED THROUGH THE WORD
8我们若要拒绝试诱，就需要藉著领受那栽种的话，而得著𫗪养。我们可以用吃食物来说明。我们虽然身体健康，还需要天天吃有营养的食物。我们虽然有肉身的生命，仍然天天需要𫗪养。我早上如果没吃早餐，就没有力量作工。神圣生命的原则也是一样。神藉著重生将祂的生命分赐到我们里面，但这生命还需要𫗪养；我们所需要的𫗪养就是那栽种的话。我们需要天天读圣经，好领受神的话。我们的属灵生命每天都需要一顿丰盛的『早餐』。我们吃属灵的早餐时，乃是领受那栽种的话。每天早晨神把祂的话栽种到我们里面时，这话就成了我们里面之人的滋养，并加强我们的灵。我们的灵一旦得著加强，就会托住我们的魂；结果，我们的魂就会有力量抵挡苦难、拒绝试诱。这意思是说，我们藉著那栽种的话所带来的滋养，经历魂的得救。我们的魂若不是这样得著加强的话，就不能抵挡试炼和试诱。例如，某弟兄若没有藉著所栽种的话得到滋养，他的魂就经不起失业或财物亏损的打击；这种损失总是影响我们的魂。撒但利用这些苦难叫我们下沉。那么，我们的魂在这种苦难中如何能得著扶持？我们的魂惟有藉著由栽种的话所滋养的灵，才能得著扶持。保罗有了这种领会，就为众圣徒祷告，使他们得以加强到里面的人里。（弗三16。）我们的魂需要在里面的人里得加强，而里面的人就是灵。灵如何得加强？乃是藉著得著神那栽种之话的滋养而得以加强的。我们中间许多人能作见证，我们的灵藉著神那栽种的话而得著加强。我们如果早晨花一点时间，接受神的话到我们里面，我们的灵就会得著加强。因著灵得著加强，我们的魂就得著扶持。我们的魂既如此得著扶持，就能彀忍受试炼，并且拒绝试诱。
8If we would resist temptation, we need to be nourished through receiving the implanted word. We may use eating food as an illustration. Although we may be physically healthy, we still need to eat nourishing meals every day. Although we have physical life, we still need daily nourishment. If I did not eat breakfast in the morning, I would not have the strength to work. The principle is the same with the divine life. Through regeneration God has imparted His life into us. But this life still requires nourishment, and the nourishment we need is the implanted word. Every day we need to come to the Bible to receive God’s word. In our spiritual life we need a good “breakfast” every day. When we eat our spiritual breakfast, we receive the implanted word. As God plants His word into us every morning, this word becomes nourishment to our inward man, and it strengthens our spirit. Once our spirit has been strengthened, it will sustain our soul. As a result, our soul will have the strength to withstand suffering and to resist temptation. This means that through the nourishment of the implanted word we experience the salvation of our soul. If our soul is not strengthened in this way, it will not be able to withstand trials and temptations. For instance, if a brother is not nourished through the implanted word, his soul will not be able to withstand the loss of a job or of a sum of money. Such a loss will always affect our soul. Satan uses such sufferings to put us down. How, then, can our soul be sustained in the midst of such suffering? Our soul can only be sustained by a spirit that has been nourished through the implanted word. Realizing this, Paul prayed that the saints would be strengthened into the inner man (Eph. 3:16). Our soul needs to be strengthened in the inner man, and the inner man is the spirit. But how can the spirit be strengthened? The spirit is strengthened by being nourished with the implanted word of God. Many of us can testify that our spirit has been strengthened by God’sim planted word. If we spend sometime in the morning to take the Word of God into us, our spirit will be strengthened. Because our spirit is strengthened, it will sustain our soul. Then our soul, being sustained in this way, will be able to withstand trials and resist temptations.
9我们从经历中晓得，我们的灵若没有得著加强，我们的魂若没有藉著刚强的灵得著扶持，我们就很容易被试炼或试诱所制伏，结果就是失败。这意思是说，我们的灵虽然得救了，但我们的魂并没有天天得救，反而天天受亏损；我们甚至失丧了魂。你晓得我们为甚么失丧我们的魂么？我们失丧我们的魂，因为牠没有从我们的灵得到扶持。我们的灵若『泄了气』，缺乏属天的气，就不能托住我们的魂。因此，我们需要那栽种的话，来把我们的灵『充气』。我们的灵若充满神圣的气，就会刚强起来，并且能彀扶持我们的魂。结果，我们的魂就会得救。
9We know from experience that if our spirit is not strengthened and our soul is not sustained by a strong spirit, we are easily defeated by trials or temptations. The result is failure. This means that although we have been saved in our spirit, we are not being saved daily in our soul. Rather, day by day there is a loss to our soul; we even lose our soul. Do you know why we lose our soul? We lose our soul because it does not receive sustenance from our spirit. If our spirit is “flat,” lacking heavenly air, it will not be able to sustain our soul. Hence, we need the implanted word to “pump up” our spirit. If our spirit is filled with divine air, it will be strong and able to sustain our soul. As a result, our soul will be saved.
10我们需要天天用温柔领受那栽种的话，就是能救我们魂的话。那栽种的话满了能力，能救我们的魂。雅各书一章二十一节所说的这话，乃是雅各著作中的绝佳之点。我们的魂每天都受外面环境的苦难，以及里面诱惑人的私欲所考验。因此，我们的魂需要得救。我们已经指出，我们的魂要得救，就需要藉著天天从那栽种的话得到𫗪养，而使魂得扶持。这需要我们领受神的话，正如我们天天接受食物一样。小孩若不吃东西，就会体弱、不健康。小孩若拒吃有营养的食物，那么他在吃的事上就不服从、不温柔。每一个小孩都应当用温柔领受母亲所供应的食物。他若这样吃有益健康的食物，就会强壮、健康起来。同样的，我们需要用温柔领受那栽种的话。
10Day by day we need to receive in meekness the implanted word, which is able to save our soul. The implanted word is full of energy to save our soul. This word in 1:21 certainly is an excellent point in James’ writing. Every day our soul is tested by outward environmental sufferings and by inward enticing lusts. For this reason, our soul needs to be saved. As we have pointed out, in order for our soul to be saved, it needs to be sustained through our daily feeding on the implanted word. This requires that we receive the word of God just as we receive our daily food. If a child refuses to eat, he will become weak and unhealthy. If a child refuses to eat nourishing food, he is not submissive or meek in the matter of eating. Every child needs to receive in meekness the food served by his mother. If he eats healthy food in this way, he will be strong and healthy. In like manner, we need to receive in meekness the implanted word
完备的律法
THE PERFECT LAW
11雅各在一章二十五节题到那完备自由的律法：『惟有详细察看那完备自由的律法，并且时常如此的，他不是听了就忘，乃是实在行出来，就在他所行的事上必然得福。』完备自由的律法，不是写在我们外面石版上字句的律法，乃是写在我们心上生命的律法，（来八10，）其道德标准符合主在山上颁布的国度宪法。（太五～七。）字句的律法不能赐人生命，（加三21，）只能暴露人的软弱、失败，将人留在奴役里，（五1，）因此是辖制的律法。完备的生命之律，是我们重生时分赐到我们里面之神生命的功用，且在我们基督徒的一生中，用神生命追测不尽的丰富供应我们，释放我们，使我们脱离罪与死的律，并成就字句律法一切义的要求，（罗八2，4，）因此是自由的律法。这律法就是基督的律法，（林前九21，）甚至是基督自己，活在我们里面，藉著将神的性情分赐到我们里面，规律我们，使我们能过彰显神形像的生活。雅各也许认为，这律法是基督徒生活达到实行之完全的基本法则。
11In 1:25 James speaks of the perfect law, the law of freedom: “But he who looks into the perfect law, the law of freedom, and continues in it, not having become a forgetful hearer, but a doer of the word, this one will be blessed in his doing.” The perfect law, the law of freedom (or liberty), is not the law of letters written on tablets of stone outside of us, but the law of life inscribed on our hearts (Heb. 8:10), the moral standard of which corresponds to that of the kingdom’s constitution decreed by the Lord on the mount (Matt. 5—7). Since the law of letters was unable to give man life (Gal. 3:21), but only able to expose man’s weakness and failure and keep him in slavery (Gal. 5:1), it was a law of bondage. Since the perfect law of life is the function of the divine life which was imparted into our being at regeneration, and supplies us throughout our Christian life with the unsearchable riches of the divine life to free us from the law of sin and death and fulfill all the righteous requirements of the law of letters (Rom. 8:2, 4), it is the law of freedom. It is the law of Christ (1 Cor. 9:21), even Christ Himself, living within us to regulate us by imparting the divine nature into our being, that we may live a life to express God’sim age. James may have considered this law to be the basic rule of the Christian life for practical Christian perfection.
新约和生命之律
The New Testament and the Law of Life
12关于完备自由的律法，有一种解释是说，完备的律法是指整个新约。我们的注解则说，完备的律法就是自由的律法，是我们里面的生命之律。实际上，这两种解释是一样的。我们用旧约来说明，就可以指出其所以然。我们题到摩西的律法，通常是想到十诫。然而，整个旧约常被称为律法和申言者。（太七12，二二40。）在古时，犹太人认为旧约是由两部分─律法和申言者─所组成的。『申言者』当然是由所有的申言者书所组成的。旧约的其余部分，包括诗篇在内，被视为『律法』。同样的，我们可以说，整本新约对我们来说是新律法。旧约的律法是写在石版上，不是写在百姓的里面。但新约却是写在我们的心版上。（来八10。）首先，神把完备自由的律法，写在新约的二十七卷书里。接著，祂藉著重生，生了我们，就把这律法写到我们里面。如今，我们里面的生命之律，正符合整本新约。因此，两种对完备律法的解释─一指新约，一指生命之律─乃是一个。一方面，完备的律法就是整本新约；另一方面，是指印刻到我们这人里面的生命之律。『详细察看』一辞，指明完备的律法是可读的。这指明完备的律法不仅是指我们里面的生命之律，同时也是指新约。生命之律可以感觉得到，却不可读。完备的律法是可读的，这事实指明牠不仅是指生命之律，也是指整本新约。
12Concerning the perfect law, the law of freedom, one interpretation is that the perfect law refers to the entire New Testament. Our notes say that the perfect law, the law of freedom, is the law of life within us. Actually, these two interpretations are one. By using the Old Testament law as an illustration, we can point out how this is so. When we speak of the law of Moses, we usually have in mind the Ten Commandments. However, often the entire Old Testament is called the law and the prophets (Matt. 7:12; 22:40). In ancient times, the Jews regarded the Old Testament as consisting of two parts—the law and the prophets. The “prophets,” of course, comprised all the books of the prophets. Then the remainder of the Old Testament, including the Psalms, was considered the “law.” In a similar way, we may say that the entire New Testament is a new law to us. The Old Testament law was written on tablets of stone. It was not written within the people. But the New Testament is written on our hearts (Heb. 8:10). First, God has written the perfect law, the law of freedom, in the twenty- seven books of the New Testament. Second, when He begot us through regeneration, He wrote this law into our being. Now we have within us a law of life that corresponds to the entire New Testament. Therefore, the two interpretations of the perfect law—that it refers to the New Testament and that it refers to the law of life—are one. On the one hand, the perfect law is the entire New Testament; on the other hand, it is the law of life inscribed into our being. The words “look into” indicate that the perfect law is something that can be read. This indicates that the perfect law refers to the New Testament and not only to the law of life in our being. The law of life can be sensed, but it is not readable. The fact that the perfect law is readable indicates that it denotes not only the law of life but also the entire New Testament
13新约律法的原则已经写到我们里面，并且成为我们里面的生命之律。旧律法与新律法的不同，在于旧律法只是写在石版上，新律法却不仅是用墨写的，也是写在我们这人里面。我们已经指出，这新律法成了我们里面的生命之律，这生命之律又与整本新约相符。这就是完备自由的律法。
13The principle of the New Testament law has been written into our inner being and has become the law of life within us. The difference between the old law and the new law is that the old law was written only on tablets, whereas the new law was written both in ink and within our being. As we have pointed out, this new law has become the law of life within us, and this law corresponds to the entire New Testament. This is the perfect law, the law of freedom
自由的律法
the law of freedom
14虽然新约的律法比旧约的律法更短，但新律法是完备的，而旧律法是不完备的。不仅如此，新律法是自由的律法，而旧律法是辖制的律法。旧约的律法是辖制的律法，因为这律法没有分赐生命的能力。那种律法只能要求和定罪。因著旧律法使人受奴役的辖制，所以是辖制的律法。但新约的律法却赐人生命，将生命分赐到我们里面。藉著新约的律法分赐到我们里面的生命，释放我们脱离罪和死的律。因此，这律法，完备的律法，乃是自由的律法。
14Although the law of the New Testament is shorter than the law of the Old Testament, the new law is perfect, whereas the old law is not perfect. Furthermore, the new law is the law of freedom, but the old law is the law of bondage. The law of the Old Testament was the law of bondage because it did not have the ability to impart life. That law could make requirements and condemn. Because it brought people into the bondage of slavery, it was the law of bondage. But the New Testament law gives life; it imparts life into our being. The life imparted into us through the New Testament law delivers us from the law sin and of death. Therefore, this law, the perfect law, is the law of freedom
清洁的虔诚
PURE RELIGION
15雅各在一章二十六节接著说，『若有人自以为是虔敬的，却不勒住他的舌头，反欺骗自己的心，这人的虔敬是虚空的。』『虔敬的』是形容词，名词是『虔敬』，原文指礼拜的仪式和对神的敬拜（含对神的敬畏）。形容词只在这里用到，名词在这里和二十七节是用在积极的意义上，在歌罗西二章十八节（敬拜）是用在消极的意义上，在行传二十六章五节（宗教）是用在一般的意义上。
15In verse 26 James goes on to say, “If anyone thinks himself to be religious, not bridling his tongue, but deceiving his own heart, this one’s religion is vain.” Here the Greek word rendered “religious” is threskos, an adjective; threskeia, the noun for religion, means ceremonial service and worship to God, implying the fear of God. The adjective is used only here in the New Testament. The noun is used here and in verse 27 in a positive sense, in Colossians 2:18 (for worship) in a negative sense, and in Acts 26:5 in a general sense
16关于神新约的经纶，雅各所写的，不如保罗、彼得、约翰那样显著。保罗专注于基督活在我们里面，并成形在我们里面，（加二20，四19，）基督在我们身上显大，并从我们身上活出来，（腓一～21，）使我们，就是召会，祂的身体，能成为祂的丰满，祂的彰显。（弗一22～23。）彼得强调神藉著基督的复活重生了我们，（彼前一3，）使我们有分于神的性情，叫我们过敬虔的生活，（彼后一3～7，）并且被建造成为属灵的殿，彰显祂的美德。（彼前二5，9。）约翰强调我们所得永远的生命，使我们与三一神有交通，（约壹一2～3，）以及神圣的出生，将神圣的生命带进我们里面，作神圣的种子，叫我们活出像神的生活，（二29，三9，四17，）并且成为召会，就是灯台，为耶稣作见证，（启一9，11～12，）将来要终结于新耶路撒冷，彰显神直到永远。（二一2～3，10～11。）雅各所强调，那像是新约特征的，不过是神生了我们，（雅一18，）完备自由的律法，（25，）内住的灵，（四5，）以及稍微题到召会。（五。）他没有说到基督是我们的生命，召会是基督的彰显，这两个新约中最特出、最具时代的特征。照本书看，雅各必定非常虔敬。也许由于这点，以及他在基督徒实行上的完全，使他与彼得、约翰同被称为在耶路撒冷召会的柱石，甚至在其中为首。（加二9。）然而，就著神在基督里新约经纶的启示说，他却不强，反倒仍在旧犹太宗教背景的影响之下，凭著礼仪敬拜神，并过敬畏神的生活。他在行传二十一章二十至二十四节和雅各书二章二至十一节的话，都证实这点。他属灵的眼光受了犹太教的笼罩，不能完全进入神新约经纶的启示，像保罗、彼得、约翰那样。雅各在一章二十六节论到若有人不勒住他的舌头，反欺骗自己的心，这人的虔敬是虚空的。不勒住舌头，就是说话又快（参19）又随便，没有节制。这常欺骗说话者的心，欺骗他的良心，就是他心里的知觉。雅各在二十七节说，『在神与父面前，那清洁没有玷污的虔敬，就是看顾在患难中的孤儿寡妇，保守自己不受世界玷污。』雅各这话乃是为加强他对基督徒实行之完全的观点，其中含有旧约命令的成分。（申十四29，二四19～21，12～13。）保守自己不受世界玷污，即不世俗化、不被世俗沾染。这也是雅各对基督徒实行的完全，因敬畏神而有的部分观点。看顾孤儿寡妇是照著神的爱心行事，乃是基督徒的完全积极一面的特征；保守自己不受世界玷污，是照著神圣别的性情，从世界圣别出来，乃是基督徒的完全消极一面的特征。
16James’ writing concerning God’s New Testament economy is not as striking as Paul’s, Peter’s, or John’s. Paul focuses on Christ living and being formed in us (Gal. 2:20; 4:19) and Christ magnified in us and lived out of us (Phil. 1:20-21), that we as the church, His Body, may become His fullness, 20 His expression (Eph. 1:22-23). Peter stresses the fact that God has regenerated us through the resurrection of Christ (1 Pet. 1:3), making us partakers of His divine nature, that we may live a life of godliness (2 Pet. 1:3-7) and be built up a spiritual house to express His virtues (1 Pet. 2:5, 9). John emphasizes the eternal life given to us for our fellowship with the Triune God (1 John 1:2-3) and the divine birth that brings into us the divine life as the divine seed for us to live a life like God (1 John 2:29; 3:9; 4:17) and be the church, as a lampstand, bearing the testimony of Jesus (Rev. 1:9, 11-12), which will consummate in the New Jerusalem to express God for eternity (Rev. 21:2-3, 10-11). James stresses, as New Testament characteristics, only God’s begetting of us (James 1:1 8), the perfect law of freedom (1:25), the indwelling Spirit (4:5), and a little bit of the church (5:14), without speaking of Christ as our life and the church as 14 the expression of Christ, the two most outstanding and dispensational characteristics of the New Testament. According to his Epistle, James must have been very religious. It might have been due to this and his practical Christian perfection that he was reputed along with Peter and John to be a pillar, even the first, in the church at Jerusalem (Gal. 2:9). However, he was not strong in the revelation of God’s New Testament economy in Christ, but was still under the influence of the background of the old Judaic religion—to worship God with ceremonies and live a life in the fear of God. This is proved by the words in Acts 21:20-24 and in this Epistle, 2:2-11. In 1:26 James says of the one who does not bridle his tongue but deceives his own heart, that his religion is vain. Not bridling the tongue is to speak quickly (v. 19) and loosely without restriction. This always deceives the speaking one’sown heart, deceiving his conscience, the consciousness of his heart. In verse 27 James says, “Pure and undefiled religion before God and the Father is this, to visit orphans and widows in their affliction, to keep oneself unspotted from the world.” This word of James, for the strengthening of his view of practical Christian perfection, implies an element of the Old Testament charges (Deut. 14:29; 24:19-21, 12-13). To keep oneself unspotted from the world is not to be worldly, not to be stained by worldliness. This word about keeping oneself unspotted from the world is also a part of James’ God - fearing view of practical Christian perfection. To visit orphans and widows is to act according to God’s loving heart, a positive characteristic of the perfection; and to keep oneself unspotted from the world is to be separated from the world according to God’sho ly nature, a negative characteristic of the perfection.
三个重点
three major points
17雅各书一章有三个重点：神圣的出生，（18，）领受那栽种的话，（21，）与完备自由的律法。（25。）首先，神藉著真理的话生了我们，重生了我们。因此，真理的话乃是生命的种子，为著我们神圣的出生。我们领受了这种子，蒙了重生以后，需要继续领受那栽种的话，就是在我们日常生活中能救我们魂的话。照十八节看，真理的话是为著我们灵里的重生。照二十一节看，我们需要那栽种的话，为著叫我们的魂天天得救。此外，照二十五至二十七节看，我们需要那完备自由的律法，使我们过敬畏神的生活，这种生活按著正确的意义说，可说是虔敬的。这种生活符合神的心，就是爱；又符合神的性情，就是圣。雅各书一章在消极方面论到忍受试炼和拒绝试诱。实际上，本章的内涵由神圣话语的三方面所组成：真理的话为著重生，栽种的话为著魂的得救，以及整本新约（神的话）作为自由的律法。我们看见，自由的律法乃是指生命之律，这律已经种到我们里面，成为一种法则。这内里的律法帮助我们过一种爱与圣别的生活，就是照著神的心和神的性情的生活。我要强调这个事实，就是雅各书一章所题到的三大点，每一点都与神圣的话有关：在真理一面的话是为著重生；其次，在栽种一面的话，是为著魂每日的得救；第三，整本新约的话，作为新律法，作到我们里面，成为内里的法则，我们凭著这法则，过一种照著神的爱心和圣别性情的敬虔生活。
17In chapter one of the Epistle of James three major points are covered: the divine birth (v. 18), receiving the implanted word (v. 21), and the perfect law of freedom (v. 2 5). First God brought us forth, regenerated us, by the word of truth. Hence, the word of truth is the seed of life for our divine birth. After being regenerated by receiving this seed, we need to continue to receive the implanted word, which is able to save our soul in our daily life. According to verse 18, the word of truth is for regeneration in our spirit. According to verse 21, we need the implanted word for the daily salvation of our soul. Moreover, according to verses 25 through 27, we need the perfect law of freedom so that we may live a God-fearing life, a life that might be considered religious in a proper sense. Such a life corresponds to God’she art, which is love, and to God’s nature, which is holiness. Negatively, chapter one of James deals with enduring trials and resisting temptations. Actually, the intrinsic contents of this chapter comprise three aspects of the divine word: the word of truth for regeneration, the implanted word for the salvation of the soul, and the entire New Testament as God’sword to be the law of freedom. We have seen that the law of freedom refers to the law of life, which has been planted into our being as a principle. This inner law helps us to live a life of love and holiness, a life that is according to God’she art and nature. I want to emphasize the fact that each of the three major points covered in James 1 is related to the divine word: first, the word in the aspect of truth for regeneration; second, the word in the aspect of implantation for the daily salvation of the soul; and third, the word referring to the entire New Testament as the new law, the law that has been wrought into our being to become an inner principle by which we live a godly life according to God’s loving heart and holy nature.