雅各书生命读经 · 第6篇

引言和基督徒之完全的实行美德（六）

Introduction and Practical Virtues of Christian Perfection (6)

1读经：雅各书二章一至二十六节。在本篇信息中，我们要来看雅各书第二章。

1Scripture Reading: James 2:1-26 In this message we shall consider chapter two of the Epistle of James

不按外貌待人

NO RESPECT OF PERSONS

2一节说，『我的弟兄们，你们既相信我们荣耀的主耶稣基督，便不可按著外貌待人。』这指明本书信，特别本章，是写给在荣耀的主耶稣基督里新约的信徒。这里雅各告诉我们，我们既相信我们荣耀的主耶稣基督，便不可按著外貌待人。这的确是基督徒完全的美德。如果我们相信荣耀的主，就不该按著外貌待人。

2Verse 1 says, “My brothers, do not have the faith of our Lord Jesus Christ of glory with respect of persons.” This verse indicates that this Epistle, especially this chapter, was written to the New Testament believers in the Lord Jesus Christ of glory. Here James tells us not to have the faith of our Lord Jesus Christ of glory with respect of persons. This certainly is a virtue of Christian perfection. If we have the faith of the glorious Lord, we should not have respect of persons

会堂里的富人和穷人

THE RICH AND THE POOR IN THE SYNAGOGUE

3雅各在二节继续说，『若有一个人戴著金戒指，穿著华丽衣服，进你们的会堂去，又有一个穷人，穿著肮脏衣服也进去。』这里的会堂，原文是由『一起』和『带来』组成的。因此是集合、聚集、会众；转意为聚集的地方。本辞在新约用以指犹太人的聚集（徒十三43，九2，路十二11）和聚集的地方，（路七5，）在那里他们研读圣经，寻求关乎神的知识。（路四16～17，徒十三14～。）在耶路撒冷，有好些各类犹太人的会堂。（徒六9。）雅各在这里用会堂这辞，也许指明犹太信徒认为他们的聚集和聚集的地方，也是犹太会堂中的一个。若是如此，这就和整本书信一样，带有犹太特征；并且可能指明犹太基督徒认为，他们仍是犹太人的一部分，是按著旧约作神选民的；他们对于旧约神的选民与新约在基督里信徒的分别，缺少清楚的异象。

3In verse 2 James continues, “And if there comes into your synagogue a man with gold rings in splendid clothing, and there also comes in a poor man in filthy clothing.” Here “synagogue” is the anglicized form of the Greek word sunagoge, composed of sun, together, and ago, to bring; hence, a collecting, gathering, congregation, assembly; by transition, the place of gathering. It was used in the New Testament to denote the congregation (Acts 13:43; 9:2; Luke 12:11) and the congregating place (Luke 7:5) of the Jews, where they sought the knowledge of God by studying the Holy Scriptures (Luke 4:16-17; Acts 13:14-15). In Jerusalem there were quite a few synagogues of various kinds 15 of Jews (Acts 6:9). This word, used here by James, may indicate that the Jewish believers considered their assembly and assembling place as also one of the synagogues among the Jews. If so, this bears, as the whole Epistle does, a Jewish character, and may indicate that the Jewish Christians regarded themselves as still a part of the Jewish nation, as the chosen people of God according to the Old Testament, and that they lacked a clear vision concerning the distinction between God’s chosen people of the Old Testament and the believers in Christ of the New Testament.

4我们又一次看见，虽然雅各非常敬虔，但他对神新约的经纶却没有清楚的异象。我关切在将来的年日里，有些圣徒会以为，自己能彀像雅各那样在品格、行为上敬虔完全就好了。我们已经指出，我们基督徒的生活需要平衡；也就是说，我们需要顾到神新约的经纶，日常生活也必须有基督徒实行的完全。我们由这封书信看见，一方面，雅各指明我们需要基督徒实行的完全；另一方面，这封书信警告我们，甚至一个敬虔的人也可能对神的经纶没有清楚的异象。前一篇信息我们论到雅各在行传二十一章里的话，原因就在这里。耶路撒冷在新旧时代上的混杂，是神许可罗马军队将该城毁灭的原因。没有甚么比抵挡神的经纶更得罪神。当然，如果我们的性格不佳，这会得罪神；但性格不佳不像抵挡神的经纶那么严重。

4We see once again that although James was a very godly man, he did not have a clear vision concerning God’s New Testament economy. I am concerned that in the years to come certain saints may think that it is good enough to be like James, godly and perfect in character and behavior. As we have pointed out, we need to be balanced in our Christian life; that is, we need to care for God’s New Testament economy and also have in our daily living the necessary practical Christian perfection. We have seen from this Epistle that, on the one hand, James indicates that we need practical Christian perfection and that, on the other hand, this Epistle serves as a warning that even a godly man may not have a clear vision of God’secon o my. This was the reason in the foregoing message we considered James’ word in Acts 21. The mixture in Jerusalem between the old and new dispensations was a cause for God’s allowing the Roman army to destroy the city. Nothing is more offensive to God than opposing His economy. Of course, if we have poor character, that will be offensive to Him. But poor character is not as serious a matter as being opposed to God’secon o my.

5论到一个富人和一个穷人进到会堂里，雅各问受信者说，『你们就重看那穿华丽衣服的人，说，请你坐在这好位上；又对那穷人说，你站在那里，或坐在我脚凳下边。这岂不是你们中间有了歧视，用恶意判断人么？』（雅二3～4。）在基督徒的弟兄们中间，存在著富人和穷人的区别，因而有了歧视，这对于主和祂神圣生命的救恩，乃是羞耻。贫穷的弟兄读到这些经文也许会赞赏雅各。然而，对于神旧约经纶和新约经纶的区别有清楚异象的人会说，『雅各，你清楚贫富之间不该有区别，但你不清楚两个时代之间是有区别的。』

5Concerning a rich man and a poor man who may come into the synagogue, James asked the recipients of his Epistle, “And you look upon the one wearing the splendid clothing and say, You sit here in a good place; and to the poor man you say, You stand there, or sit under my footstool; have you not made distinctions among yourselves and become judges with evil reasonings?” (vv. 3-4). Any distinctions that existed between the rich and the poor among the Christian brothers were a shame to the Lord and to the salvation of His divine life. A poor brother reading these verses may commend James. However, one with a clear vision concerning the distinction between God’secon o my in the Old Testament and in the New might say, “James, you are clear that there should be no distinction between rich and poor, but you are not as clear that there is a distinction between the two dispensations

承受国度的人

HEIRS OF THE KINGDOM

6在五节雅各继续说，『我亲爱的弟兄们，请听，神岂不是拣选了世上贫穷的人，叫他们在信上富足，并承受祂所应许给那些爱祂之人的国么？』这里神的国也是基督的国，是得胜信徒在来世要承受的。（弗五5，加五21，林前六10，启二十4，6。）这国的实际，不该在犹太人的会堂实行，乃该在基督徒的召会，就是在基督的身体里实行。（罗十四17。）

6In verse 5 James goes on to say, “Listen, my beloved brothers: Has not God chosen the poor in the world, to be rich in faith and heirs of the kingdom, which He promised to those who love Him?” The kingdom of God here is also the kingdom of Christ, which will be inherited by the overcoming believers in the coming age (Eph. 5:5; Gal. 5:21; 1 Cor. 6:10; Rev. 20:4, 6). The reality of this kingdom should not be practiced in the Jewish synagogue, but in the Christian church, which is the Body of Christ (Rom. 14:17).

7在五节雅各再一次说到爱神。（参雅一12。）信主是叫我们得救；（徒十六31；）爱神（约壹二5，15）是叫我们得胜，使我们能得著神所应许的国为赏赐。我们无法单凭相信就得著国度。按马太福音来看，国度是一种赏赐。要得著这个赏赐，需要我们爱神。要得著救恩，信主就彀了；但我们若要得著国度为赏赐，就必须爱神。雅各在雅各书二章二节说到会堂，在五节说到国度。这指明他将两件事相题并论。这是多么严重的错误！这进一步指明雅各就著神的经纶而言是有缺欠的。国度的实际不可能在犹太人的会堂里实行，只能在召会生活中实行。

7In verse 5 James speaks the second time about loving God (see 1:12). We believe in the Lord for our salvation (Acts 16:31); we love God (1 John 2:5, 15) for our overcoming so that we may receive the promised kingdom as a reward. We cannot receive the kingdom simply by believing. According to the Gospel of Matthew, the kingdom will be a reward. Receiving this reward requires that we love God. In order to receive salvation, it is adequate that we believe in the Lord. But if we would receive the reward of the kingdom, we need to love God. In 2:2 James speaks about the synagogue, and in 2:5, about the kingdom. This indicates that he puts these two matters together. What a serious mistake! This is a further indication that James was lacking with respect to God’secon o my. It is not possible to practice the reality of the kingdom in a Jewish synagogue. This can be practiced only in the church life.

被富足的人欺压

OPPRESSED BY THE RICH

8在六至七节雅各说，『你们反倒羞辱贫穷的人。那富足的人岂不是欺压你们，拉你们到法庭去么？他们不是亵渎那在你们身上被称呼的尊名么？』法庭，原文或作，裁判所。雅各在六节里的话也是一种混杂。我不信在基督里富足的弟兄会把贫穷的弟兄拉到法庭去。反之，我相信雅各在这里是指富足、不信的犹太人，把一些弟兄拉到法庭去。按照七节，这些富足的人亵渎在信徒身上被称呼的尊名。这里雅各指明亵渎主名的是富足的不信者。

8In verses 6 and 7 James says, “But you have dishonored the poor. Do not the rich oppress you and drag you to the courts? Do they not blaspheme the honorable name by which you are called?” The Greek word rendered “courts” may also be translated “tribunals.” James’ word in verse 6 is also a mixture. I do not believe that the rich brothers in Christ dragged the poor brothers to the law courts. Rather, I believe that James is referring here to wealthy, unbelieving Jews, who took certain brothers to court. According to verse 7, these rich ones blasphemed the honorable name by which the believers are called. Literally, “by which you are called” is “which is called upon you.” Here James indicates that it is a rich unbeliever who blasphemes the name of the Lord

君尊的律法

THE ROYAL LAW

9八节说，『你们若照著经上『要爱邻舍如同自己』的话，成全这君尊的律法，你们就作得好了。』君尊的律法是指『要爱邻舍如同自己』这条诫命。这是众律之王，包括并完全一切的律法。（加五14，罗十三8～10。）爱神并爱邻舍是律法最大的要求，一切的律法都系于此。（太二二36～40。）雅各在雅各书二章九节说，『但你们若按外貌待人，便是犯罪，给律法定为犯法的。』这指明按外貌待人便是违背律法，而违背律法就是罪。按外貌待人干犯了君尊的律法，就是要爱邻舍如同自己这条诫命。对穷人说，『你站在这里，或坐在我脚凳下边，』就不是爱人；我们不愿意人这样对待我们。九节的要点是说，按外貌待人的便是犯罪，给律法定为犯法的。

9Verse 8 says, “If indeed you are fulfilling the royal law according to the Scripture, You shall love your neighbor as yourself, you do well.” The royal law refers to the commandment, “You shall love your neighbor as yourself.” This is the king of all laws, and covers and fulfills all laws (Gal. 5:14; Rom. 13:8-10). Loving God and loving our neighbor are the greatest requirements of the law. All the law hangs on these (Matt. 22:36-40). In verse 9 James says, “But if you respect persons, you commits in, being convicted by the law as transgressors.” This indicates that to respect persons is contrary to the law, and anything contrary to the law is sin. Having respect of persons is against the royal law, the commandment to love our neighbor as ourself. To say to a poor man, “You stand here, or sit under my footstool,” is not to love. We would not like to be treated in this way. The point in verse 9 is that those who respect persons commits in and are convicted by the law as transgressors.

10在十节雅各接著说，『因为凡遵守全律法，却在一条上失脚的，11他就是犯了众条。』八至十一节的话指明，在雅各的时候，犹太信徒仍然遵守旧约的律法。这符合雅各和耶路撒冷的众长老在行传二十一章二十节对保罗所说的话。雅各和耶路撒冷的众长老，以及成万的犹太信徒，仍留在基督徒信仰与摩西律法的混杂里。他们甚至劝保罗实行这种半犹太教的混杂作法。（17～26。）他们不知道律法时代已经完全过去，恩典时代该受完全的尊重；凡不顾这两个时代之分别的，就是抵挡神时代的行政，就是严重破坏神建造召会作基督彰显的经纶计画。这样看来，雅各书是在半犹太教混杂的乌云，糢糊不清的背景下写的。然而有好些按天然观念实行虔敬的人，却忽视了本书的这种背景。

10In verse 10 James goes on to say, “For whoever keeps the whole law, yet stumbles in one point, he has become guilty of all.” The word in verses 8 through indicates that the Jewish believers at James’ time were still practicing the keeping of the Old Testament law. This corresponds to the word in Acts 21:20 spoken by James and the elders in Jerusalem to Paul. James, the elders in Jerusalem, and many thousands of Jewish believers still remained in a mixture of the Christian faith and the Mosaic law. They even advised Paul to practice such a semi-Judaic mixture (Acts 21:17-26). They were unaware that the dispensation of law was altogether over and that the dispensation of grace should be fully honored, and that any disregard of the distinction between these two dispensations would be against God’s dispensational administration and would be a great damage to God’s economical plan for the building up of the church as the expression of Christ. Thus, James’ Epistle was written under the cloud of a semi-Judaic mixture, under a background that made matters obscure.

按自由的律法受审判

JUDGED BY THE LAW OF FREEDOM

11雅各在二章十一节说，『原来那说不可奸淫的，也说不可杀人。你若是不奸淫，却杀人，还是成了犯律法的。』按照上下文，这节指明叫贫穷的弟兄坐在我们脚凳下边，就相当于杀了他。这样对待贫穷的弟兄就是犯了杀人罪，因为轻看贫穷的弟兄就是杀了他。十二节继续说，『你们既然要按自由的律法受审判，就该照这律法说话行事。』这里自由的律法与一章二十五节自由的律法，指同样的律法，就是生命的律法。二章八至十一节与四章十一节，说到遵守字句的律法。二章十二节说到信徒要按生命的律法受审判。信徒该照著超过字句律法的生命律法说话行事。他们该照著生命的律法生活，这种生活胜过遵守字句的律法。不信的人要在白色大宝座前，按字句的律法，就是摩西的律法受审判；（启二十11～15；）信徒要在基督的审判台前，按生命的律法，自由的律法，也就是基督的律法受审判。（林后五10。）

11In verse 11 James says, “For He who said, Do not commit adultery, also said, Do not murder. Now if you do not commit adultery, but you murder, you have become a transgressor of the law.” According to the context, this verse indicates that telling a poor brother to sit under our footstool is equal to killing him. To treat a poor brother in this way is to commit murder, for to despise a poor brother is to kill him. Verse 12 continues, “So speak and so do as those who are about to be judged by a law of freedom.” “So” both times does not refer to what has gone before, but to what follows. The law of freedom here and in 1:25 refers to the same law, which is the law of life. James 2:8-11, as also 4:11, speaks of keeping the law of letters. James 2:12 speaks of judgment upon the believers by the law of life. The believers should speak and do according to the law of life, which surpasses the law of letters. They should live according to the law of life. This kind of living surpasses the keeping of the law of letters. The unbelievers will be judged by the law of letters, which is the law of Moses, at the great white throne (Rev. 20:11-15). The believers will be judged by the law of life, the law of freedom, which is the law of Christ, at His judgment seat (2 Cor. 5:10).

12我年轻的时候，不懂雅各书二章十一节和十二节。我晓得在新约，神不要我们遵守旧约的律法。但在这里雅各说到遵守旧约的律法。他的话符合行传二十一章的记载。但到了雅各书二章十二节，雅各告诉我们说，我们要按另一个律法，就是按完备的律法受审判。现在我懂了，在雅各的心思里，旧约的律法和新约的律法是混在一起的。雅各没有分辨旧约的律法和新约的律法。雅各首先说到遵守律法，然后说到要按著自由的律法，就是按著新约的律法，受基督审判。这指明雅各将这些律法混为一谈。

12When I was young, I could not understand 2:11 and 12. I knew that in the New Testament God does not want us to keep the Old Testament law. But here James talks about keeping the Old Testament law. His word corresponds to what is recorded in Acts 21. But then in verse 12 James tells us that we shall be judged by another law, by the perfect law. Now I understand that in the mind of James the Old Testament law and the New Testament law were mixed. James did not make a distinction between the Old Testament law and the New Testament law. First James talks about keeping the law, and then he speaks about being judged by Christ according to the law of freedom, according to the law of the New Testament. This indicates that James mixed these laws together

13按著圣经明确的启示，将来有三大审判。首先是基督审判台前的审判。（林后五10。）这个审判要在空中，施行在一切被提和复活的信徒身上，与得救或灭亡无关。因为这个审判与信徒有关，得救的问题已经永远解决了。这个审判要断定信徒得赏赐或受亏损。神的心意首先是要赐给我们救恩。然后我们若凭神的救恩活著，就要得著神的赏赐。我们在今世，就是召会时代得著救恩；在来世，就是在千年国时代得著赏赐。对信徒的审判乃是将来第一个主要的审判。第二个主要的审判记载在马太二十五章。主与得胜的圣徒一同回来，并在哈米吉顿毁灭敌基督及其军队以后，要进行这个审判。那时主耶稣要在耶路撒冷设立祂荣耀的宝座。所有活著的外邦人都要聚集在主面前受审判。主审判他们的时候，要把他们分为绵羊和山羊。山羊要到火湖里去，绵羊则要迁到千年国里作百姓。提后四章一节说，神设立主耶稣审判活人死人。按马太二十五章来看，祂要在一千年开始的时候，在荣耀的宝座上审判活人。

13According to the clear revelation of the Bible, there will be three major judgments to come. The first will be the judgment at the judgment seat of Christ (2 Cor. 5:10). This judgment will be carried out in the air, and it will be executed upon all the raptured and resurrected believers. That judgment will not be related to salvation or perdition. Because that judgment will concern believers, the question of salvation will have been eternally settled. That judgment will determine whether the believers will receive a reward or suffer loss. God’sin tent i on is first to give us salvation. Then if we live by God’ss alvation, we shall receive God’s reward. We receive salvation in this age, the church age, and we receive the reward in the next age, in the age of the millennial kingdom. This judgment of the believers is the first major judgment that is coming. The second major judgment is recorded in Matthew 25. This judgment will take place after the Lord comes back with the overcoming saints and destroys Antichrist and his army at Armageddon. Then the Lord Jesus will set up His throne of glory in Jerusalem. All the living Gentiles will be gathered before the Lord to be judged. As the Lord judges them, He will divide them into sheep and goats. The goats will go to the lake of fire, and the sheep will be transferred into the millennial kingdom to become the nations. Second Timothy 4:1 says that God has appointed the Lord Jesus to judge the living and the dead. According to Matthew 25, He will judge the living at the throne of His glory at the beginning of the thousand years

14一千年末了，有第三个主要的审判。这是要审判所有已死的不信者，在白色大宝座前进行。藉著这三个审判，主要清理人类中间的局面。主耶稣在审判台前审判信徒的时候，不会按摩西的律法或祂的福音审判他们，而要按自由的律法，就是按完备的律法审判他们。雅各在雅各书二章十二节所说的，是指在基督审判台前按著自由的律法审判信徒。一方面，雅各警告信徒要按新约受基督的审判；另一方面，他嘱咐受信者要遵守旧约的律法。这又一次指明雅各缺少照著神经纶的清楚异象，他对于旧约和新约的区别没有清楚的异象。他将两个时代混为一谈；也就是说，他将旧约的律法和新约的律法混淆了。

14At the end of the thousand years there will be the third major judgment. This will be the judgment of all dead unbelievers, a judgment that will take place at the great white throne. By these three judgments the Lord will clear up the situation among human beings. When the Lord Jesus judges the believers at His judgment seat, He will not judge them according to the law of Moses or according to His gospel. Instead, He will judge them according to the law of freedom, that is, according to the perfect law. In 2:12 James refers to the judgment of the believers according to the law of freedom at the judgment seat of Christ. On the one hand, James warns the believers that they will be judged by Christ according to the New Testament. On the other hand, he charges the recipients of this Epistle to keep the Old Testament law. This indicates again James’ lack of a clear view according to God’secon o my. It indicates that he did not have a clear vision about the distinction between the Old Testament and New Testament. He mixed the two dispensations together; that is, he mixed the law of the Old Testament with the law of the New Testament

无怜悯的审判

JUDGMENT WITHOUT MERCY

15在二章十三节雅各说，『因为那不怜悯人的，也要受无怜悯的审判；怜悯原是向审判夸胜。』轻看贫穷的弟兄，就是无怜悯。凡这样轻看弟兄的，显在基督审判台前的时候，也必不蒙怜悯。

15In 2:13 James says, “For the judgment is without mercy to him who has shown no mercy; mercy triumphs over judgment.” To despise a poor brother is to have no mercy. Anyone who despises a poor brother in this way will not receive mercy when he appears before the judgment seat of Christ

16这里雅各告诉我们，不可轻看我们的弟兄。倘若我们轻看弟兄，意思就是不怜悯他。那么，我们来到主面前受审判的时候，祂也不会怜悯我们，因为我们不怜悯弟兄。因此，我们必须怜悯人，因为正如雅各所说，怜悯原是向审判夸胜、夸耀。我们今天若怜悯弟兄，将来在主审判台前也要蒙主怜悯。我很珍赏雅各在十三节里的话。他在这里所说的好比是金子。然而，他在书信中将金子与泥土混在一起。因此，雅各书的读者必须分辨金子与泥土。

16Here James is telling us not to despise our brother. If we despise a brother, this means that we do not have mercy on him. Then when we come before the Lord to be judged, He will not show mercy to us, because we have not shown mercy to our brother. Therefore, we need to show mercy, for, as James says, mercy triumphs over, boasts over, judgment. If we have mercy on our brother today, we shall receive mercy from the Lord at His judgment seat. I appreciate James’ word in verse 13. What he says here may be likened to gold. However, in his Epistle he mixes gold with clay. Therefore, the readers of his Epistle need to distinguish between the gold and the clay

在信徒关系上本于行为的称义

justified by works in relation to the believers

17现在我们来到二章十四至二十六节，这一段说到在信徒关系上本于行为的称义。许多人谈论这一段，却不晓得这是论到我们和其他信徒的关系。我们若说自己有信心，就应当爱弟兄姊妹。这意思是说，我们在信徒的关系上本于爱的行为而得称义。

17Let us come now to 2:14-16, a section that speaks of being justified by works in relation to the believers. Many talk about this portion without realizing that it concerns our relationship with other believers. If we say that we have faith, we should love the brothers and sisters. This means that we are justified by deeds of love in relation to the believers.

18十四节说，『我的弟兄们，若有人说自己有信心，却没有行为，有甚么益处？难道这信心能救他么？』这里雅各不是说到得救免于灭亡，而是说到得救脱离基督审判台前的审判。上下文指明这一点。然而，许多基督徒读圣经的时候，以为『得救』的意思就是上天堂。他们也许不晓得，基督审判台前的审判不是天堂或火湖的问题。我们已经看见，这个审判与得赏赐或受时代性的惩罚有关。若有人说自己有信心，却没有甚么爱的行为，这意思就是说，他不爱弟兄姊妹。因此，这样的人站在基督审判台前的时候，必要受无怜悯的审判。我们必须有怜悯与爱的行为，才能得救脱离无怜悯的审判。所以十四节里的得救，就是脱离基督审判台前无怜悯的审判。（13。）但我们若不向同作信徒的施怜悯，我们在主的审判台前就不会蒙主怜悯。十五至十六节证明这样领会十四节里的『得救』是正确的：『若有弟兄或姊妹经常是赤身露体的，又缺了日用的食物，而你们中间有人对他们说，平平安安的去罢，愿你们穿得暖，吃得饱；却不给他们身体所需用的，有甚么益处？』雅各在十四节是关切我们，在十五至十六节是关切那些没有得到我们适当照顾的人。『经常是』，指明他们在这种情况中已经有一段时间。如果我们不顾圣徒的需用，就是不顾他们，也不顾我们自己。

18Verse 14 says, “What is the profit, my brothers, if anyone says he has faith, but does not have works? Can that faith save him?” Here James is not talking about being saved from perdition, but is speaking about being saved from judgment at the judgment seat of Christ. The context indicates this. However, when many Christians read the Bible, they think that “saved” means to go to heaven. They may not realize that the judgment at the judgment seat of Christ is not a matter of heaven or hell. As we have seen, that judgment concerns reward or the suffering of dispensational punishment. If someone says he has faith but does not have any works of love, this means that he does not love the brothers and sisters. Therefore, when such a one stands before the judgment seat of Christ, he will be judged without mercy. We need works of mercy and love in order to be saved from merciless judgment. Hence, to be saved in verse 14 is to be saved from merciless judgment at the judgment seat of Christ. But if we do not show mercy toward fellow believers, we shall not receive mercy from the Lord at His judgment seat. Verses 15 and 16 prove that this understanding of “saved” in verse 14 is correct: “If a brother or sister is without clothing and lacks daily food, and anyone of you says to them, Go in peace, be warmed and filled, yet you do not give them the necessities of the body, what is the profit?” In verse 14 James is concerned for us; in verses 15 and 16 his concern is for those who are not properly cared for by us. The Greek word rendered “is” indicates that the brother or sister has been in this condition for some time. If we do not care for the necessities of the saints, we are caring neither for them nor for ourselves

19有一天我们都要受基督的审判。如果我们顾到圣徒的需用，怜悯他们，我们同时也就是在主审判我们的事上顾到了自己。因著我们对圣徒怜悯和爱的行为，我们就要得救脱离主的审判台前无怜悯的审判。

19One day we shall be judged by Christ. If we care for the needs of the saints, exercising mercy on them, at the same time we are taking care of ourselves in relation to the Lord’s judgment of us. Because of our merciful and loving work toward the saints, we shall be saved from merciless judgment at the Lord’s judgment seat.

20在召会生活中没有顾到贫穷圣徒的需用，乃是羞耻。然而，雅各在十六节的话，是为了加强他对基督徒实行之完全的观点，带著旧约关心穷人的味道。（申十五7～8。）在雅各书二章十七至十九节，雅各接著说，『信心也是这样，若没有行为，就是死的。有人会说，你有信心，我有行为；你将你没有行为的信心指给我看，我便由我的行为，将我的信心指给你看。你信神只有一位；你信的不错；鬼也信，却是战惊。』信心是属生命的，是活的，并且藉著爱运行；（加五6；）不然，就是死的信心，

20It is shameful for the necessities of the poor saints not to be cared for in the church life. However, James’ word in verse 16, for the strengthening of his view of practical Christian perfection, carries the flavor of the Old Testament concern for needy people (Deut. 15:7-8). In verses 17 through 19 James goes on to say, “Even so faith, if it does not have works, is dead in itself. But someone will say, You have faith, and I have works; show me your faith without the works, and I will show you my faith by my works. You believe that God is one. You do well. The demons also believe and shudder.” Faith is of life; it is living and works through love (Gal. 5:6). Otherwise, it is a dead faith, not genuine (James 2:20, 26).

21不是真实的信心。（雅二20，26。）

22雅各在二十节说，『虚浮的人哪，你愿意知道没有行为的信心是无用的么？』无用，或作，无果效的。有些古卷作，死的。雅各在二十节用了『虚浮的人』这个辞。依雅各看来，如果一个人仅仅相信而没有爱，他就是虚浮的。凡是相信主耶稣却不爱弟兄的人，都是虚浮的。就这一面说，虚浮的人就是有信心而没有爱的人。正如雅各所说，没有行为的信心是无用的。雅各在二十一节问说，『我们的祖宗亚伯拉罕，把他儿子以撒献在坛上，岂不是本于行为得称义么？』在二十二节雅各紧接著说，『你看，信心是与他的行为同工，而且信心本于22行为才得完全。』亚伯拉罕相信神是在创世记十五章，献上他的儿子以撒是在二十二章。这指明亚伯拉罕的信心经过一段时间才得完全。他的信心必须经过证实。亚伯拉罕先相信神，后来又将以撒献给神，证实了他的信心。照样，我们相信主耶稣也需要经过证实和表白。比方说，我盼望信主的青年人藉著态度、行为的转变，向父母证实、表白他的信心。这意思是说，外面爱的行为，证实、表白了我们里面的信心。

22In verse 20 James says, “But are you willing to know, O vain man, that faith without works is useless?” The Greek word rendered “useless” also means barren. Some manuscripts read “dead.” In verse 2 0 James uses the expression “vain man.” According to James, a person is vain if he only believes but does not have love. Anyone who believes in the Lord Jesus but does not love the brothers is vain. In this sense, a vain man is one who has faith without love. As James says, faith without works is useless. In verse 21 James asks, “Was not Abraham our father justified by works in that he offered up Isaac his son upon the altar?” Immediately James continues in verse 22, “You see that faith worked together with his works, and by works faith was completed.” It was in Genesis 15 that Abraham believed in God, and in Genesis that he offered Isaac his son. This indicates that there was a period of time wherein Abraham’s faith was completed. It was necessary to have his faith testified. Abraham first believed in God, and later his believing was testified by offering up Isaac to God. Likewise, our believing in the Lord Jesus also needs to be testified or vindicated. For example, I hope that a young person who believes in the Lord will have his faith testified or vindicated to his parents by a change of attitude and behavior. This means that an outward work of love testifies, vindicates, the faith that is within us.

23雅各在雅各书二章二十三至二十四节说，『这就应验经上所说的：『亚伯拉罕信神，这就算为他的义。』他又得称为神的朋友。可见人得称义是本于行为，不是单本于信。』雅各在二十三节又一次把事情混杂在一起。前半是指创世记十五章六节，亚伯拉罕信神，这就算为他的义；后半是指亚伯拉罕后来得称为神的朋友。（代下二十7，赛四一8。）

23In verses 23 and 24 James says, “And the Scripture was fulfilled which says, And Abraham believed God, and it was accounted to him for righteousness, and he was called a friend of God. You see that a man is justified by works and not by faith only.” In verse 23 James again mixes things. The first part of this verse refers to Genesis 15:6, when Abraham believed God and it was accounted to him for righteousness; the second part of the verse refers to a later time when Abraham was called a friend of God (2 Chron. 20:7; Isa. 41:8).

24在雅各书二章二十四节，雅各接著说，『可见人得称义是本于行为，不是单本于信。』本于信得称义是为著接受神的生命，（罗五18，）本于行为得称义是藉著活出神的生命。生活既是生命的结果，本于行为得称义就是本于信得称义的结果。亚伯拉罕献以撒，以及喇合接待使者，又放他们出去，（书二1～21，六23，）都是出自他们活的信心而有的行为。活的树必然结果子。本于行为得称义与本于信得称义并不矛盾。后者是因，产生前者；前者是果，是后者的结果和证明。到了雅各书二章二十五至二十六节，雅各下结论说，『妓女喇合接待使者，又放他们从别的路上出去，不也是一样本于行为得称义么？身体没有灵是死的，照样，信心没有行为也是死的。』灵将生命给身体；（创二7；）行为将在信心里的生命指明并彰显出来。雅各书二章开始于不按著外貌待人，（1～13，）结束于实际顾到贫穷圣徒的需用，这是本于信心叫人得称义的行为。（14～26。）按照雅各的观点，这些美德都可视为基督徒实行之完全的特征。

24In verse 24 James continues, “You see that a man is justified by works and not by faith only.” To be justified by faith is for receiving the divine life (Rom. 5:18); to be justified by works is through living the divine life. Since the living is the issue of life, to be justified by works is the issue of being justified by faith. Abraham’s offering of Isaac and Rahab’s receiving the messengers and thrusting them out (Josh. 2:1-21; 6:23) are both works which issued from their living faith. A living tree surely brings forth fruit. To be justified by works does not contradict being justified by faith. The latter is the cause, bringing forth the first, and the first is the effect, the outcome and proof of the latter. In verses 25 and 26 James concludes, “And in like manner was not also Rahab the prostitute justified by works in that she received the messengers as guests and thrust them out by a different way? For as the body without a spirit is dead, so also faith without works is dead.” The spirit gives life to the body (Gen. 2:7); the works indicate and express the life that is in the faith. This chapter begins with having no respect of persons (vv. 1-13), and arrives at the practical care for the necessities of the poor saints, which is the justifying work of faith (vv. 14-26). According to James’ view, these virtues may be considered characteristics of practical Christian perfection