雅各书生命读经 · 第9篇

引言和基督徒之完全的实行美德（九）

Introduction and Practical Virtues of Christian Perfection (9)

1读经：雅各书四章一至十节。在本篇信息中，我们要来看雅各在雅各书四章一至十节所说，论到对付宴乐、世界与魔鬼的一段话。但我们看这些事以前，我要再说一点话，论到雅各著作中所启示的智慧，与保罗著作中所启示的智慧，这二者之间的对比。

1Scripture Reading: James 4:1-10 In this message we shall consider what James says in 4:1-10 concerning dealing with pleasures, the world, and the Devil. However, before we consider these matters, I would like to give a further brief word on the contrast between wisdom as it is revealed in the writings of James and wisdom as revealed in the writings of Paul

2两种水平的智慧雅各在一章五节说，『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。』雅各在三章十三节又说，『你们中间谁是有智慧有见识的？他就3:17当用智慧的温柔，凭他美好的品行，显出他所作所为的。』雅各在十七节接下去说，『惟独从上头来的智慧，先是纯洁的，后是和平的、和蔼的、柔顺的，满有怜悯和善果，没有偏见，没有假冒。』按雅各的观点，这些都是基督徒实行之完全的特征。他的观点多少受到旧约论到人的行为、道德、伦常之教训（箴四5～8）的影响。雅各所说的智慧是在属人性格的水平上。这样的智慧搆不上神新约经纶关于基督与召会这隐藏之奥秘的智慧。（林前二6～8，弗三9～11。）雅各论到智慧时，没有说到基督是生命，或召会藉著经历基督的丰富而得建造，好彰显祂。不仅如此，在整卷雅各书里，神的灵只题起一次，（四5，）而且是在消极的一面；人的灵则根本没有题到。藉此，我们看见雅各在书信里并没有摸到三件要紧的事：基督是生命，召会藉著基督的丰富建造起来，以及人的灵。雅各题到圣灵只有一次，这次是与抗拒情欲的争战有关。（四5。）因著雅各缺少这些要项，他就搆不上我们在保罗书信所看见的智慧。

2TWO LEVELS OF WISDOM In 1:5 James says, “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.” Then in 3:13 James says, “Who is wise and understanding among you? Let him show by his good manner of life his works in meekness of wisdom.” Then in James tells us, “The wisdom from above is first pure, then peaceable, forbearing, compliant, full of mercy and good fruits, impartial, unfeigned.” All these are characteristics of practical Christian perfection according to James’ view, which may have been somewhat under the influence of Old Testament precepts concerning man’s behavior, morality, and ethics (Prov. 4:5-8). What James says concerning wisdom is on the level of human character. This wisdom does not attain to the height of the wisdom concerning the hidden mystery of God’s New Testament economy regarding Christ and the church (1 Cor. 2:6-8; Eph. 3:9-11). In his writing regarding wisdom, James does not say a word concerning Christ as life or concerning the church being built up through the experience of the riches of Christ for His expression. Furthermore, in the entire book of James the Spirit of God is mentioned only once (4:5), and that in a negative way. The human spirit is not mentioned at all. By this we see that three crucial matters are not touched by James in his Epistle: Christ as life, the building up of the church through the riches of Christ, and the human spirit. James’ only mention of the Holy Spirit of God is in relation to striving against lust (4:5). Because of the shortage in these matters, there is no possibility for James to attain the height of wisdom that we see in the Epistles of Paul.

3雅各在他的书信中所陈明的智慧，似乎是神一次永远赐给我们的东西。保罗对智慧的领会高多了。照著保罗所说的，智慧实际上就是基督自己，祂是神的具体化身，已经装置在我们里面，如今还不断的传输到我们里面。基督是一次永远的装置在我们里面，但传输并不是一次永远的，而是继续不断的。我们可以用电来说明这事。在建筑物里电的装置是一次永远的，只是一旦装置了，就该有从发电厂来的电，源源不断的传输到建筑物里面。雅各所教导的智慧是神所赐的智慧，但保罗所教导的智慧，乃是基督不断的把祂自己传输到我们里面。这神圣的传输就是神圣的分赐。电传输到建筑物里面，意思是说电输送到建筑物里，供应建筑物的住户各种的用途。这原则与基督作智慧是一样的。基督是三一神的具体化身，祂已经装置到我们三部分的人里面，时时传输、分赐到我们里面，好叫我们过一种彰显基督的生活，也使召会─基督的身体─能建造起来，作祂的丰满。保罗在写到基督成了从神给我们的智慧时，所达到的水平是何等高超！

3In his Epistle James seems to present wisdom as something given to us by God once for all. Paul’s understanding of wisdom is much higher. According to Paul, wisdom is actually Christ Himself, the embodiment of God, who has been installed in us and who is now being continually transmitted into us. The installation was made once for all, but the transmission is not once for all; it is continuous. We may use electricity as an illustration. Electricity is installed in a building once for all. But once electricity has been installed, there should be a continuous transmission of electricity from the power plant to the building. The wisdom taught by James is something given by God. But the wisdom taught by Paul is Christ continually transmitting Himself into us. This divine transmission is the divine dispensing. For electricity to be transmitted into a building means that it is dispensed into the building to be used in different ways by those in the building. The principle is the same with Christ as wisdom. As the embodiment of the Triune God, Christ has been installed in our tripartite being to be transmitted, dispensed, into us all the time so that we may live a life to express Christ and so that the church, the Body of Christ, may be built up as His fullness. What heights Paul reaches in his writing concerning Christ as our wisdom from God!

4雅各书排列在保罗十四封书信之后，是出于神的主宰。我们在保罗的书信中看见最高水平的智慧；在雅各书则看见另一种水平的智慧，就是人性生活水平的智慧。当我们考量两种水平的智慧这幅图画时，我们就当晓得，自己该在那里。我们该在神的经纶里，并要有基督徒实行的完全。我们一方面要为著神的经纶。神的经纶就是把那作三一神具体化身的基督分赐到我们里面，为著建造召会，作基督的丰满。基督徒实行的完全，与我们行为、性格和为人的齐备完整有关，好叫我们在别人，甚至在天使和鬼魔面前，有正面的见证。如果我们有了这种基督徒实行的完全，就没有人能责怪我们。我们为著神的经纶，必须是雅各书信中所描绘有基督徒实行之完全的人。如今我们能看见，新约为甚么揭示这两种水平的智慧，一种是在保罗书信中所说的，另一种是在雅各书中所说的。

4It is of the Lord’s sovereignty that the Epistle of James comes after the fourteen Epistles of Paul. In Paul’s Epistles we see a wisdom that i son the highest level. In James’ Epistle we see a wisdom that is on another level, a level of human living. As we consider the picture of these two levels of wisdom, we shall know where we should be. We should be in God’secon o my and in practical Christian perfection. On the one hand, we must be for God’secon o my. God’secon o my is to dispense Christ as the embodiment of the Triune God into us for the building up of the church as the fullness of Christ. Practical Christian perfection is related to being complete and entire in our conduct, character, and behavior so that we may have a positive testimony before others and even in the sight of angels and demons. If we have such practical Christian perfection, no one will be able to blame us. For God’secon o my, we need to be those with the practical Christian perfection portrayed by James in his Epistle. Now we can see why these two levels of wisdom—one in the Epistles of Paul and the other in the Epistle of James — are unveiled in the New Testament.

宴乐、世界与魔鬼

pleasures, the world, and the Devil

5雅各在四章一至十节论到对付宴乐、世界与魔鬼。有些人会因我们消极的使用『宴乐』一辞而受搅扰。我们在召会生活中没有宴乐，却有享受。事实上，我们的召会生活就是一种享受。这种享受是非常积极的，而属世的宴乐则非常消极。雅各在四章一至十节，把宴乐与世界、魔鬼同列。基督徒之完全的美德之一，就是胜过宴乐、世界和魔鬼。

5In 4:1-10 James speaks concerning dealing with pleasures, the world, and the Devil. Some may be bothered by the fact that we use the word “pleasures” in a negative sense. In our church life we do not have pleasures—we have enjoyment. In fact, our church life is an enjoyment. This enjoyment is a very positive thing, but worldly pleasures are extremely negative. In 4:1-10 James ranks pleasures with the world and the Devil. One of the virtues of Christian perfection is to overcome pleasures, the world, and the Devil

争战、斗殴、杀害

Wars, Fightings, and Murder

6雅各在四章一节说，『你们中间的争战是从那里来的？斗殴是从那里来的？岂不是从你们肢体中交战的私欲来的么？』这里的私欲，原文同三节的宴

6In 4:1 James says, “From what source come wars and fightings among you? Are they not from this, from your pleasures that war in your members?” The pleasures here are pleasures of the flesh

7乐。在此指肉体（肢体）中宴乐的私欲；在三节指满足肉体私欲的宴乐。

8雅各在四章的话相当混杂，不易明白。例如，雅各在一节说到受信者中间的争战和斗殴。你相不相信，古时耶路撒冷和分散在外邦世界的犹太信徒中间有争战和斗殴？我不太相信。信徒中间怎能彼此争战、斗殴呢？雅各说，这等争战和斗殴是从我们肢体中交战的私欲来的。雅各在四章二节接著说，『你们纵任贪欲，仍无所有；你们杀害嫉妒，也不能得，你们就斗殴争战。你们没有，是因为你们不求。』这里的纵任贪欲，或作，贪婪。我们要如何明白这一节？雅各在一节题到两种争战，就是圣徒之间的争战，和我们肢体中的争战。他在二节说，『你们就斗殴争战。』他又说，『你们杀害嫉妒。』雅各在二节说的话很搅扰我。我相信这种受搅扰的感觉，是来自雅各著作中犹太教和新约教训的混杂。雅各被犹太宗教的想法、观念、教训、规条和作法浸透了。他被犹太宗教的元素所泡透，长久活在其范围和气氛中。不仅如此，他也宝爱犹太教的事物。然而，雅各也深受新约教训的影响，这意思是说，在雅各身上有两种元素、两个范围、和两种气氛。结果他的想法有了混杂，就是把犹太教和新约的教训混杂在一起。

8James’ word in chapter four is rather mixed and not easy to understand. For instance, in verse 1 James speaks of wars and fightings among those who receive his Epistle. Do you believe that in ancient times there were wars and fightings among the Jewish believers in Jerusalem and among those scattered in the Gentile world? At least to some extent, I do not believe this. How could the believers have been fighting, warring, with one another? James says that these wars and fightings come from the pleasures that war in our members. In 4:2 James continues, “You desire and do not have; you murder and are jealous, and are not able to obtain; you fight and war. You do not have because you do not ask.” Here “desire” means covet, lust. How are we to understand this verse? In verse 1 James speaks of two kinds of wars, wars among the saints and wars in our members. Then in verse 2 he says, “You fight and war.” He also says, “You murder and are jealous.” I am bothered by what James says in verse 2. I believe that this sense of being bothered is due to the mixture of Judaism with New Testament teachings in James’ writing. James was saturated with the ideas, concepts, teachings, ordinances, and practices of the Jewish religion. He was soaked with the element of that religion, and had lived a long time in its sphere and atmosphere. Furthermore, he treasured the things of Judaism. Nevertheless, James was deeply influenced by New Testament teachings. This means that with James there are two elements, two spheres, and two atmospheres. The result is a mixture in his thinking, a mixture of Judaism with the teachings of the New Testament.

9我虽然查考过四章一至十节，但我觉得很难正直的分解，也很难正确的剖析这些经节。保罗在提后二章十五节论到正直的分解真理的话，指明我们不应该曲折的分解神的话。但是我们来看雅各书时，简直无法直截了当的分解或剖析神的话。为著说明这种困难，我要请你们注意四章二节的『杀害』一辞。这个辞使我深受搅扰，我不领会雅各的意思。雅各当然不是说，信徒互相杀害。然而，我们是否可以将这里的『杀害』灵然解？保罗在罗马八章十三节所说治死身体的行为，我们可以很容易了解；但谁能明白雅各在雅各书四章二节所说杀害的意思？是谁杀害了谁？要追溯雅各在这几节的思想，并不容易。他说，他写信的对象杀害嫉妒，也不能得；他们就斗殴争战。这样的斗殴必定存在于某些人中间。雅各在二节末了说，『你们没有，是因为你们不求。』雅各一方面说，『你们杀害』；另一方面又指出他们该祈求。这意思是不是说，一个杀害人的人可以祈求，可以祷告？我只能将这一节摆给你们，请你们分析阐释。雅各在三节继续说，『你们求也无所得，是因为你们妄求，为要耗费在你们的宴乐中。』我们如何把这一节与前几节联起来，好明白这一节？我们似乎没有『轨迹』可以追溯雅各的思想。

9Although I have studied 4:1-10, I find it very difficult to cut these verses straight, to divide them properly. Paul’sword in 2 Timothy 2:13 regarding cutting straight the word of the truth indicates that we should not divide the Word in a zigzag fashion. But when we come to the book of James, we simply cannot cut or divide the Word in a straight line. As an example of this difficulty, I would call your attention to the word “murder” in 4:2. This word bothers me very much, and I cannot understand what James means by it. Surely James does not mean that believers were actually murdering one another. However, can we spiritualize the word “murder” here? We can easily understand what Paul means in Romans 8:13 when he speaks of putting to death the practices of the body, but who can understand what James means by murder in this verse? Who was being murdered by whom? It is not easy to trace James’ thought in these verses. He says that those to whom he is writing murder and are jealous, are not able to obtain, and fight and war. This fighting must have been among certain persons. Then at the end of verse 2 James says, “You do not have because you do not ask.” On the one hand, James says, “You murder”; on the other hand, he indicates that they should ask. Does this mean that a murderer can ask, that a murderer can pray? I can only present this verse to you and ask you to analyze it and expound it. In verse 3 James goes on to say, “You ask and do not receive, because you ask evilly, that you may spend it on your pleasures.” Literally, the Greek word for “on” means “in.” How are we to understand this verse in relation to the preceding verses? There seems to be no “track” for us to trace James’ thought

与世界为友

The Friendship of the World

10雅各在四节说，『你们这些淫乱的人，岂不知与世界为友，就是与神为敌么？所以凡想要与世界为友的，就成了神的仇敌。』这里雅各从宴乐的事转到与世界为友和与神为敌的事上。他这里写得太好了，措辞相当生动。他在四节明白的说，与世界为友的，就成了神的仇敌。

10In verse 4 James says, “Adulteresses, do you not know that the friendship of the world is enmity with God? Therefore whoever determines to be a friend of the world is constituted an enemy of God.” Here James makes a turn from the matter of pleasures to the matter of friendship of the world and enmity with God. James’ writing here is marvelous; his word is very descriptive. In verse 4 James clearly says that to be a friend of the world is to be constituted an enemy of God.

11四章四节雅各用『淫乱的人』一辞。淫乱的人，直译，淫妇。神与基督是我们的丈夫。（赛五四5，林后十一2。）我们应当贞洁，并用全人单单的爱祂。（可十二30。）我们若因爱世

11In 4:4 James uses the word “adulteresses.” God and Christ are our Husband (Isa. 54:5; 2 Cor. 11:2). We should be chaste and love Him alone with our entire being (Mark 12:30). If our heart is divided by loving the world, we become adulteresses

12界而分心，就成了淫妇。

13雅各在雅各书四章四节题到世界时，说到与世界『为友』。与世界为友就是为著肉体的宴乐爱世界。世界是指与神为敌的撒但系统。世界这辞，原文在新约中用以指不同的事物，如下：在马太二十五章三十四节，约翰十七章十五节，行传十七章二十四节，以弗所一章四节，启示录十三章八节，指物质的宇宙，乃是神所创造的一个系统。在约翰一章二十九节，三章十六节，罗马五章十二节，指堕落的人类被撒但所败坏、霸占，成为他邪恶世界系统的组成分子。在彼前三章三节，指妆饰、妆饰品。在雅各书四章四节，与在约壹二章十五节，约翰十五章十九节，十七章十四节，乃指一种秩序、一种固定的形式、一种有秩序的安排，因此是指（神的对头撒但所设立的）一种有秩序的系统，而不是指地。神造人在地上生活，是为了完成祂的定旨。但神的仇敌撒但为了霸占神所造的人，就藉著人堕落的性情，在情欲、宴乐、追求，甚至对食衣住行等生活所需的放纵上，用宗教、文化、教育、工业、商业、娱乐等将人系统起来，在地上形成一个反对神的世界系统。按照雅各在雅各书四章四节所说的，爱世界使爱神的人成为神的仇敌。

13In verse 4 James uses the words “friendship” and “friend” in relation to the world. Friendship of the world is love of the world for the pleasures of the flesh. The “world” is the satanic system, which is enmity with God. The Greek word for world, kosmos, is used for different things in the New Testament. In Matthew 25:34; John 17:15; Acts 17:24; Ephesians 1:4; and Revelation 13:8, it denotes the material universe as a system created by God. In John 1:29; 3:16; and Romans 5:12, it denotes the fallen human race corrupted and usurped by Satan as components for his evil world system. In 1 Peter 3:3 it denotes adorning, ornament. Here in James 4:4, as in 1 John 2:15; John 15:19; and 17:14 it denotes an order, a set form, an orderly arrangement; hence, an ordered system, set up by Satan, the adversary of God. By this we see that the “world” does not denote the earth. God created man to live on earth for the fulfillment of His purpose. But His enemy Satan, in order to usurp man, has formed an anti-God world system on earth by systematizing mankind with such things as religion, culture, education, industry, commerce, and entertainment, through men’s fallen nature in their lusts, pleasures, pursuits, and even in their indulgence in living necessities, such as food, clothing, housing, and transportation. According to what James says in 4:4, loving the world causes a person who loves God to become an enemy of God

内住的灵

The Indwelling Spirit

14雅各在四章五节接著说，『经上说，「祂使其居住在我们里面的那灵，恋慕以至于嫉妒。」你们想，这话是徒然的么？』当神得著我们作祂的配偶时，祂将祂的灵放在我们里面，使我们与祂成为一。（林前六19，16～17。）祂是忌邪的神，（出二十5，）祂的灵乃是以神的妒忌，妒忌我们，（林后十一2，）恋慕我们，带著妒忌渴望我们不要与祂

14In 4:5 James goes on to say, “Or do you think that the Scripture says in vain: The Spirit who dwells in us longs to envy?” When God secured us to be His spouse, He put His Spirit into us to make us one with Him (1 Cor. 6:19, 16-17). He is a jealous God (Exo. 20:5), and His Spirit is jealous over us with the jealousy of God (2 Cor. 11:2), longing, jealously desiring, that we may not make friends with His enemy and be His lover at the same time

15的仇敌为友，同时又作爱祂的人。

16雅各只在雅各书四章五节这里一次题起神内住的灵，且是消极的说到不要与世界为友，而非积极的说到建造基督的身体。四章五节的居住，原文或作，安家。内住的灵安家在我们里面，好为神占有我们全人，（参弗三17，）叫我们完全为著我们的丈夫。雅各在雅各书四章五节题到『经上说』。但是我不晓得雅各是指经上的那一节。我相信没有圣经教师能在圣经中找出这一节。繙译者对于怎样繙译『祂使其居住在我们里面的那灵，恋慕以至于嫉妒』，各执不同的意见。我相信『恋慕以至于嫉妒』是最准确的繙译。这种恋慕来自爱。例如，丈夫爱妻子，对她满怀恋慕；她若移情别恋，丈夫就会嫉妒。他不愿意妻子在他之外爱别人。雅各在四、五两节用婚姻来说明我们和神的关系。神是丈夫，我们是祂的配偶。我们既是神的配偶，就当爱祂。我们若爱别的人事物而不爱祂，就成了淫妇。神放在我们里面内住的灵，渴慕要保守我们，使我们单单为著祂。每当我们对祂不专一，而去爱世界，这内住的灵不仅会被得罪，还会嫉妒。这才是我们对雅各所说，『祂使其居住在我们里面的那灵，恋慕以至于嫉妒』这话正确的领会。雅各在四章六节跳到恩典的事：『但祂赐更大的恩典；所以经上说，「神敌挡狂傲的人，赐恩给谦卑的人。」』按逻辑说，五节和六节似乎互不关连。六节的话是引自七十士希腊文译本箴言三章三十四节。

16Verse 5 is the only time James mentions God’sin dwelling Spirit. His one mention of the Spirit is negative, concerning the abolishing of the friendship of the world. It is not positive, concerning the building up of the Body of Christ. The Greek word rendered “dwells” in 4:5 may also be translated “makes His home.” The indwelling Spirit makes His home in us so that He may occupy our entire being for God (see Eph. 3:17) and cause us to be wholly for our Husband. In 4:5 James refers to what “the Scripture says.” However, I do not know to what verse in the Scriptures James is referring. I do not believe that any Bible teacher has been able to locate the particular verse in the Scriptures. Translators differ on how to render the Greek words translated, “The Spirit who dwells in us longs to envy.” I believe that “longs to envy” is the most accurate translation. This longing comes out of love. For example, a husband who loves his wife is full of longing for her and would be envious if she were to love someone else. He does not want her to love another besides him. In verses 4 and 5 James uses marriage to illustrate our relationship with God. God is the Husband, and we are His counterpart. As God’s counterpart, we should love Him. If we love anything or anyone in place of Him, we become adulteresses. The indwelling Spirit that God has put within us longs to keep us singly for Himself. Whenever we would not be solely for Him but would love the world, this indwelling Spirit will not only be offended, but will also be envious. This is the correct understanding of what James means when he says that the Spirit who dwells in us longs to envy. In 4:6 James leaps to the matter of grace: “But He gives greater grace; wherefore it says, God resists the proud, but gives grace to the humble.” Logically speaking, there does not seem to be a connection between verses 5 and 6. In verse 6 we have a quotation from Proverbs 3:34 according to the Septuagint

17雅各在雅各书四章七至十节说，我们应当服从神，抵挡魔鬼，亲近神，洁净我们的手，纯洁我们的心，要愁苦、哀恸、哭泣，我们的喜笑要变作哀恸，欢乐要变作忧郁，我们也要在主面前降卑。

17In verses 7 through 10 James says that we should be subject to God, withstand the Devil, draw near to God, cleanse our hands, purify our hearts, be miserable, mourn and weep, let our laughter be turned into mourning and our joy into dejection, and be humbled before the Lord.

18我们考量四章一至十节时，看见雅各从一件事跳到另一件事，使我们很难跟随他的思路。这部分神的话也很难正直的分解。

18As we consider 4:1-10, we see that James skips from one matter to another. This makes it difficult for us to follow his thought. It is also difficult to cut straight the Word in this portion

淫妇、仇敌和罪人

Adulteresses, Enemies, and Sinners

19我们虽然不容易追寻雅各逐节的思路，却能清楚看见，在四章一至十节，雅各所关心的是三个对我们成为难处的重大项目：宴乐、（1、）世界（4）和魔鬼，（7，）这些必须彻底对付，否则我们将成为淫妇、仇敌和罪人。我们这一班爱主的人，的确不愿意成为淫妇、神的仇敌和罪人。然而，宴乐、世界和魔鬼这些难处若不受对付，我们至终将成为淫妇、仇敌和罪人。我担心我们中间可能已经有人成了淫妇和神的仇敌。这里所说的是神的百姓，他们属于神，由神而生。然而他们实际的情形却是神的仇敌。他们成为神的仇敌，原因在于他们里面的世界太重了。他们与世界建立了强固的友谊，这世界就是神的仇敌，祂的对头所组织的撒但系统。（撒但不仅是神的仇敌，也是祂的对头；这意思是说，他是神领域内的仇敌，因此是对头。）如果神的儿女爱世界，与世界建立友谊，世界便会使他成为神的仇敌。这样的信徒因著爱世界（就是撒但的系统），而站在神仇敌的一边，成为神的仇敌。确实的说，这种人想要合并到世界撒但的系统里。因此，他在神眼中成了仇敌；不仅如此，他也成了罪人。藉此我们看见，照著一个人实际的光景，神的儿女也可能成为淫妇、神的仇敌和罪人。

19Although it is difficult to trace James’ thought from verse to verse, we can see clearly that in 4:1-10 James is concerned with three major items that are problems to us: pleasures (v. 1), the world (v. 4), and the Devil (v. 7). These matters must be thoroughly dealt with. Otherwise, we shall be adulteresses, enemies, and sinners. Surely, as those who love the Lord, we do not want to be adulteresses, enemies of God, and sinners. However, if the problems of pleasures, the world, and the Devil are not dealt with, we may eventually become adulteresses, enemies, and sinners. I am concerned that some among us may already have become adulteresses and enemies of God. The ones spoken of here are God’sp eople, they belong to God, and they have been born of God. Nevertheless, their actual condition is that of being an enemy of God. The reason they are enemies of God is that there is too much of the world in them. A strong friendship has been built up with the world, the satanic system organized by God’se ne my, His adversary. (The fact that Satan is not only God’se ne my but also His adversary means that he is an enemy within God’s sphere; hence, an adversary). If a child of God loves the world, and forms a friendship with the world, the world will cause him to become an enemy of God. Such a believer becomes an enemy of God because he takes sides with God’se ne my by loving the world, the satanic system. In a very real sense, such a one desires to be incorporated in the satanic system of the world. Therefore, in the sight of God, he becomes an enemy. Furthermore, he also becomes a sinner. By this we see that, according to one’s actual condition, a child of God may be an adulteress, an enemy of God, and a sinner

宴乐和私欲

Pleasures and Lust

20我们若不要作淫妇、仇敌和罪人，就必须对付宴乐、世界与魔鬼。宴乐与私欲有关；我们如果没有私欲，就不需要宴乐。但喜乐却与私欲无关。神是喜乐的神，喜乐是为著我们这个人，而不是为著我们的私欲。我们喜乐是应当的，但是却不该有与私欲有关的宴乐。

20In order not to become adulteresses, enemies, and sinners, we need to deal with pleasures, the world, and the Devil. Pleasures are related to lust. If we did not have lust, we would not need pleasure. Joy, however, is not related to lust. God is a joyful God, and joy is for our being, not for our lust. It is right for us to be joyful, but it is not right to have pleasures that are related to lust.

21爱宴乐的人是一班放纵私欲的人。全世界的人都以周日为宴乐的日子。大体上来说，人不再尊崇这一天为主日；主日乃是主的子民与祂交通，与祂同在，敬拜祂，享受祂，并在祂里面安息的日子。世人在周日因为宴乐而寻求放纵私欲。每到周一上午，在学校或办公室的谈话，通常都与他们周末所行罪恶、属世的事有关。今天世人在各种宴乐中放纵他们的私欲。这种私欲也在我们里面。我们如果不活在灵里，就无法胜过放纵的私欲。我们的灵需要藉栽种的话以得𫗪养。我们每天早晨，并一天之中，需要接触栽种的话而得著𫗪养，好叫我们的灵刚强，以抵挡私欲，甚至胜过私欲。雅各是个敬虔的人，他不愿意看见信徒沉缅于放纵私欲的宴乐。他晓得这等宴乐会将他们构成为淫妇，神的仇敌，甚至罪人。他晓得这一切的宴乐都与世界有关。周末寻欢作乐就是爱世界。信徒若这样度过周末，灵命就会每下愈况；甚至似乎需要一辆大型的『起重机』，才能再把他救拔起来。

21Those who seek pleasure are those who indulge their lust. Throughout the world, Sunday has become a day of pleasure. This day, generally speaking, is no longer regarded as the Lord’s Day, the day for the Lord’sp eople to fellowship with Him, stay with Him, worship Him, enjoy Him, and rest in Him. On Sundays the worldly people seek to indulge their lusts for the sake of pleasures. Often, the conversation at school or work on a Monday morning is related to sinful, worldly things done over the weekend. Today the people of the world indulge their lusts in all kinds of pleasures. This lust is also in us. If we do not live in the spirit, we shall not have a way to overcome the indulgence in lusts. We need to have our spirit nourished by the implanted word. Every morning and also during the day we need to be nourished by contacting the implanted word so that our spirit may be strong to withstand lust and even overcome it. James, a godly man, did not want to see that the believers were becoming involved in lust-indulging pleasures. He knew that such pleasures would constitute them adulteresses, enemies of God, and even sinners. He knew that all these pleasures are related to the world. To use the weekend to seek pleasure is to love the world. A believer who spends his weekend in such a way will sink very low spiritually. It may even seem that he would need a huge “crane” to lift him up again

邪恶的三一

An Evil Trinity

22按照四章一至十节，宴乐与世界有关，而世界又与魔鬼相连。这里有邪恶的三一与神圣的三一相对。我们这班基督徒有三一神，但也面对一个三一的难处。这三一的难处就是邪恶的三一─私欲、世界和魔鬼。这个三一与神圣的三一─父、子、灵─相对。新约清楚的启示，肉体的私欲抵抗那灵，世界抵抗父，魔鬼则抵抗子。加拉太五章说，肉体纵任贪欲，抵抗那灵；雅各书四章与约壹二章启3示，世界与父神为敌；约壹三章则指明，魔鬼撒但抵抗子，子来是为著消除魔鬼的作为。藉此我们看见，三一神与三一的难处争战，就是说，父、子、灵神圣的三一，和世界、魔鬼、肉体相对。我们如果有了雅各书四章一至十节的鸟瞰，就会看见这几节涵盖了三个要项─宴乐、世界和魔鬼。

22According to 4:1-10, pleasures are related to the world, and the world is linked to the Devil. Here we have an evil trinity that is versus the divine Trinity. As Christians, we have a Triune God, and we face a triune problem. The triune problem is the devilish trinity of lust, the world, and the Devil. This trinity is opposed to the divine Trinity — the Father, the Son, and the Spirit. The New Testament reveals clearly that the lusts of the flesh are against the Spirit, that the world is against the Father, and that the Devil is against the Son. Galatians 5 says that the flesh with its lusts is against the Spirit, James 4 and 1 John 2 reveal that the world is opposed to God the Father, and 1 John indicates that the Devil, Satan, is against the Son, who came to destroy the works of the Devil. By this we see that the Triune God is fighting against the triune problem, that the divine Trinity—the Father, the Son, and the Spirit — is versus the world, the Devil, and the flesh. If we have a bird’s-eye view of 4:1-10, we shall see that in these verses three major things are covered—pleasures, the world, and the Devil.