This week we
will study the entire Book of James in the New Testament.
Introduction:
1 and 2 Peter, 1, 2 and 3 John, Jude and the Book of James are classified in early church history as General Epistles, as they are not addressed to a single congregation. In the case of James, the author addresses the “Diaspora” — the twelve tribes scattered among the nations. The Book of James is believed to be one of the earliest epistles written when the majority of believers were still Jewish (note also the reference to the synagogue where Jewish Christians also attended during the early part of Christianity). While the Bible mentions several men named James, it is believed that the author of this epistle was none other than the brother of the Lord (Matt. 13:55, Gal. 1:19) who had become a very important and authoritative figure in the early church.
Because of the emphasis on “work” in this letter, some believe that James appeared to promote “salvation by work”, to the point that even Martin Luther called it an “epistle of straw”. He reluctantly included it in his version of Canon, leaving it to the very end.
This letter appears to be a loose collection of many thoughts, and it is hard to trace any continuous thread that links the various teachings in the letter. However, 1:26-27 seems to be the central thesis of the letter. What follows does fall into the two emphases of this central thesis of “true religion”, namely, the positive emphasis on caring for the needy, and the negative emphasis on keeping oneself from being polluted by the world and reining in one’s tongue. Hence, my suggested division of the book below is as follows:
1:1—Greetings
Trials and Temptations:
1:2-12—The Necessity of Faith being Tried
1:13-18—Proper Recognition of Temptations
1:19-25—Proper Response to Temptations and Trials
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1:26-27— What True Religion is:
2:1-13—Favoring the rich is sin 2:14-26—The Inseparability of Faith and Work 3:1-2—Tongue and perfection 3:3-8—Tongue as tool for destruction 3:9-12—Tongue and divisions: Curses 3:13-18—Tongue: Wisdom and peace 4:1-10—Tongue: Divisions and pride 4:11-12—Tongue: Slanders and judging 4:13-17—Tongue: Boasting and bragging 5:1-6—Warning to the rich |
Final Words
5:7-11—Patience in the midst of trials
5:12-20—No swearing, keep praying and restoring!
(1) How did James, the Lord’s brother address Him in his letter? What does this tell you about who Jesus is? (See Jn. 7:5)
(2) Why did James choose to address trials right away in his letter? (Read Acts 8:1 to get a sense of the persecution faced by the early church, especially in Jerusalem.)
(3) Apart from persecution, what kinds of trial might be common to Christians (including you)?
(4) James points out that “trials” have their purposes for Christians. What are they?
(5) Do trials necessarily achieve these purposes? Why or why not?
(6) How important is it to ask for wisdom, especially in times of trial?
(7) When we ask the Lord for wisdom, especially in times of trial, what must we believe? (1:6)
(8) In vv. 9-10, James talks about the trial presented by a change in one’s financial circumstance. What presents a greater trial: Going from poor to rich, or from rich to poor? Why?
(9) James encourages us to face trials from two aspects:
a. What is the negative aspect given in vv. 10-11?
b. What is the positive aspect given in v. 12?
(10) Which of the two aspects appeals more to you? Why?
(11) Can you honestly consider the trial(s) you face as “pure joy”? (v. 2) Why or why not?
(12) What is the main message to you today and how may you apply it to your life?
本週我們會研讀整本雅各書；請慢慢細讀每天指定的經文至少兩遍，然後反復思考問題。
引言：從教會歷史的初期，雅各書與彼得前、後書，約翰壹、貳、叁書和猶大書已被統稱為「普通書信」，因為這些書信都不是寫給某一個教會的。雅各書是寫給「散住十二個支派之人」的。一般相信，它是較早期的書信，是當教會一般仍主要以猶太信徒組成時寫的。故此，雅各書提到會堂，是早期猶太信徒仍去聚會的地方。聖經提到好幾位雅各，一般學者都認為寫這書信的是主耶穌肉身的弟弟(太13:55; 加1:19) ，是初期教會極具權威和重要性的領袖。
因為信中著重「行為」之故，有人認為雅各針對使徒保羅，堅持靠行為得救，到一個地步，連馬丁路德也稱這書為「禾草的信書」，把它僅僅列入他的聖經正典的末了。
這書信看似是沒有組織性的作品，很難洞察到連貫的思想；但是1:26-27是書信的主題。書信由第二章開始，環繞真偽虔誠的重要發展，包括對貧苦的尊重和照顧、勒不住的舌頭和不沾染世俗等。希望以下的分段能提供較清晰的分析：
1:1 稱呼及問候
試煉與試探
1:2-12 信心必須要試驗
1:13-18 認識試探
1:19-25 面對試探與試煉
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1:26-27 真正的虔誠 積極：看顧在患難中的 消極：勒住舌頭、 不染世俗 2:1-13 輕貧重富是罪 2:14-26 信心與行為並重 3:1-8 舌頭與過失 3:9-12 舌頭與咒詛 3:13-18 舌頭與智慧 4:1-10 舌頭、紛爭、世俗 4:11-12 舌頭與論斷 4:13-17 舌頭與誇口 5:1-6 對為富不仁的警告 |
末了的話
5:7-11 試煉中要忍耐
5:12-20 起誓、禱告與挽回
(1) 主耶穌肉身的弟弟雅各怎樣稱呼祂呢？出自他的口，可以叫我們認識耶穌是誰？(參約7:5)
(2) 為何雅各一開始就提到試煉？(參閱徒8:1，看看初期耶路撒冷教會所面對的逼迫)
(3) 除逼迫外，一般的信徒(包括你在內) 會面對什麼試煉？
(4) 雅各指出基督徒遭遇試煉有些什麼目的？
(5) 雖然我們必遇試煉，是否也必達到目的呢？為什麼？
(6) 向神求智慧，特別在試煉中，有何重要性？
(7) 在試煉時求智慧，我們當確信什麼？(1:6)
(8) 雅各提到環境變遷的試煉(1:9-10) ：由貧至富，或由富至貧，那一個是更大的試煉？為什麼？
(9) 雅各怎樣用兩方面來鼓勵我們面對試煉？
a. 消極方面有什麼勸勉？(1:10-11)
b. 積極方面有什麼勸勉？(1:12)
(10) 那一方面對你最有幫助？為什麼？
(11) 你真能在百般的試煉中有大喜樂嗎？(1:2) 為什麼？
(12) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Consider it pure joy, my brothers, whenever you face trials of many kinds” (James 1:2)
“Suffering is a real bond, an encouragement to greater love, and the basis of spiritual perfection and godliness. Listen to the one who says, 'If you want to serve the Lord, prepare your soul for temptation' (Sir. 2:1). And again Christ said, 'In the world you will have tribulation, but take courage' (John 16:33). And again, 'straight and narrow is the way' (Matthew 7:14). Everywhere you see suffering being praised, everywhere it is accepted as necessary for us. For in the world there is no one who wins a trophy without suffering, who has not strengthened himself with labors and dieting and exercising and vigils and many others things like that. How much more is that true in this battle!”
(Chrysostom, from Cramer’s CEC, ACCOS, 5)
「我的弟兄們，你們落在百般試煉中，都要以為大喜樂；」(雅1:2)
“苦難如真正的鎖鏈，鼓勵我們與更大的愛心接連，也是靈性的完全和敬虔的基礎。讓我們聆聽說這話的：「若要服侍主，就要叫你的靈魂預備遭受試探」(Sir. 2:1) 。基督也說過：「在世上你們有苦難，但你們可以放心」(約16:33) ；而且「引到永生的路是窄小的」(太7:14) 。每當看見苦難被稱讚，是因認識到苦難是我們需要的。在世上，沒有人能贏得獎牌是不用受苦的—就如作苦工鍛煉身體、節食、運動、捱夜和類似的事。何況是我們這在爭戰當中的。”
(Chrysostom, from Cramer’s CEC, ACCOS, 5)
(1) The Greek original uses the same word for “temptations” and “trials”. How can one determine whether a trial is also a temptation?
(2) In the trials of Adam and Eve in Genesis 3, and of Jesus in Matthew 4:1-11, what defines them as temptations in terms of the source and the purpose?
(3) “When tempted”
(1:13) can be read in the “present middle” voice, which is reinforced by these
words, “but each one is tempted when, by his own evil desire” (v. 14). Try to use specific aspects of one recent temptation that you faced
(or are still facing) to remind yourself of the dangerous path of temptation.
a. You are "dragged away by ... [your] own evil desire and enticed". What was that desire? How did it come about? How did you allow it to drag you away and entice you?
b. The "desire has conceived": What does it mean that the desire becomes "pregnant" within you?
c. "It gives birth to sin": What is the sinful act that is being committed?
d. When sin is "full-grown": What does this mean? How does it manifest itself?
e. It "gives birth to death": Death obviously points to the loss of spiritual sensitivity, a cut-off of fellowship with God and more. What does “death” look like in your case?
(4) Why would anyone seek to blame God for their own demise? (vv. 13, 16) Have you?
(5) James associates the following with God: (a) Every good and perfect gift is from above, (b) He is the Father of the heavenly lights and (c) He is never changing. How may such a reminder help us in times of trial, including temptation?
(6) Two kinds of
birth are being mentioned here (v. 15 and v. 18). Contrast the two in the following terms:
a. How the birth comes about (in particular, in terms of conception)
b. What each gives birth to
(7) While death is conceived by evil desire, the first fruits (of new life) are conceived by the Word of God. Therefore, our attitude to the latter is of utmost importance.
a. It is certainly important that we “humbly accept the word planted” in us (v. 21): According to vv. 22-25, how may we allow the word to be (a) accepted, and (b) firmly planted in us?
b. How may you apply this to your reading of God’s word, especially to your daily devotion?
c. How may it help you get be rid of “all moral filth and evil”?
d. Between our attitude toward the word of God and the facing of temptations, James mentions the need to listen quickly and react slowly in speech and anger:
- Listening likely refers to God’s word (v. 18 and v. 21ff): What is meant by listening quickly?
- In times of trials (or being made angry), we are often tempted to react with angry words that we will regret later. How best can you “manage” your immediate reaction practically?
- Mull over v. 20 carefully. If I say, “When you burst out in anger, even if you are right, you are wrong already”, what is your response?
(8) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 希臘原文的試探和試煉都是同一字，是沒有分別的。我們怎能分辨所遇的是試探還是試煉呢？
(2) 按亞當、夏娃在創世記第3章，和耶穌基督在馬太福音4:1-11所面對的，是什麼叫我們知道所遇的是試探(特別從其來源和目的來看) ？
(3) 「人被試探」，按文法可譯為「人被自己的私慾試探」，這正合1:14所言。請試用自己最近所受(或仍然落在其中) 的試探為例，看看雅各所形容墮入試探的步驟：
a. 被私慾牽引誘惑：那私慾是什麼？從何而來？你是怎樣容許它引導你？
b. 私慾懷胎：這私慾是怎樣在你裡面成孕？
c. 生出罪來：你行出的罪是什麼？
d. 罪既成長：罪是怎樣成形、生根的？
e. 生出死來：死固然指到到靈裡與神交通隔絕了，以至失去了平安和對罪的敏感度；這是否你的寫照？
(4) 為何人竟會轉而埋怨，歸咎於神呢？(1:13, 16) 你曾否這樣做？
(5) 雅各在1:16-17強調神那幾方面的美德和屬性？對我們面對試探和試煉時有什麼幫助？
(6) 試把第15和18節論到的兩種「生產」作比較：
a. 是怎樣的孕育以至出生的？
b. 所「生產」出來的是什麼？
(7) 死是私慾所生、初熟的果子卻是神的話語所生的：
a. 我們如何才能好好的(i) 領受神的話，並讓它(ii)被栽種在我們生命中？(1:21-25)
b. 你能如何藉每天的靈修行出來？
c. 這樣行出來，對「脫去一切的污穢和盈餘的邪惡」有什麼幫助？
d. 雅各談到試探和對神的話語的態度時，加插了快聽、慢說、慢動怒的勸勉：
i. 快快的聽是什麼意思(似指神的話：參1:18, 21ff) ？
ii. 我們在受試驗中是容易動怒，和說出不當的話的：你認為有什麼可行的方法能幫助你控制怒氣？
iii. 請仔細思量第20節。我說：「一動怒時，就算你是對的，也就錯了」。你同意嗎？為什麼？
(8) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Then after desire has conceived, it gives birth to sin, and sin when it is full-grown, gives birth to death.” (Jas. 1:15)
“If we sin when we are drunk with pleasure, we do not notice it. But when it gives birth and reaches its goal, then all the pleasure is extinguished and the bitter core of our mind comes to the surface. This stands in contrast to women in labor. For before they give birth, such women have great pain and suffering, but afterwards the pain goes away, leaving their bodies along with the child. But here it is quite different. For once the wicked child called sin is born, we are in pain as we realize the shame to which we have given birth, and then we are pierced through more deeply than any woman in labor. Therefore, I beg you right from the start not to welcome any corrupt thought, for if we do so the seeds will grow inside us, and if we get to that stage, the sin inside us will come out in deeds and strike us dead by condemning us, in spite of all our confessions and tears. For there is nothing more destructive than sin.”
(Chrysostom, from Cramer’s CEC, ACCOS, 12)
「私慾既懷了胎，就生出罪來；罪既長成，就生出死來。」(雅1:15)
“當我們陶醉在宴樂中，就是犯了罪，也不自覺。但是當罪達到其目的，有所「生產」時，所有的歡樂便會熄滅，我們心靈深處的苦毒要呈現。這與婦人的生產剛剛相反。在生產前，她經歷極大的痛苦，但生產的痛楚會離開，餘下的是母親的身體和新生的嬰孩。分別正在此：正當這名叫罪的嬰孩出生之後，痛苦立至，因為我們為所生出的感到羞愧；比任何生產婦女所受的更甚。所以，我由開始就勸告你們，不要歡迎污穢的思想。若不如此，所播的種會在我們裡面生長；若我們容許它成長，一定會引至行出惡來，藉著審判，叫我們死亡，就是所有的懊悔和眼淚也無補於事。因為沒有比罪更具破壞力的。”
(Chrysostom, from Cramer’s CEC, ACCOS, 12)
(1) According to 1:27, what are the marks of a “pure and faultless” religion?
(2) In contrast, according to 1:26, what is the mark of a “worthless” and “self-deceiving” religion?
(3) What is the message behind such a seemingly non-symmetrical contrast?
(4) While James is not trying to define what true religion is, he definitely has in mind certain important follies he seeks to correct in the church and among the believers. Read the following verses to get an idea of why he says that not keeping rein on one’s tongue amounts to a “worthless” religion: 1:20; 3:9;14; 4:11, 16; 5:12. Do you agree with his verdict?
(5) The care for orphans and widows is a much repeated admonition of the prophets which was grossly neglected by the people of God. Jesus also accused the Pharisees of the same sin (Matt. 23:14; Lk. 20:47). Both Acts 6:1 and 1 Timothy 5:9 show that there were numerous widows and caring for them was an important emphasis of the early church (and likely championed by James). What is the church’s attitude towards orphans and widows these days? What is your attitude toward them?
(6) The Diaspora Jewish Christians lived in a Greco-Roman world with customs that were not only paganistic but immoral; being polluted by the world was a real concern. How would you describe the world around you and what are the most challenging areas you face in terms of pollution of your faith?
(7) The orphans and the widows are
representatives of the poor among them, and James urges us to show the poor mercy (v. 13)
instead of favoritism (2:1). Consider the following questions knowing that favoritism even happens in the modern-day church:
a. What “evil thoughts” are being manifested by treating the rich differently in the church (v. 4)?
b. In a way, James is saying, in vv. 5-7, that we should be the last ones to discriminate against the poor. In what ways are his arguments valid? Does it mean that we should favor the poor? (See Exod. 23:3; Lev. 19:15)
c. Many believe that James proposes salvation by work, i.e. the keeping of the law. How does his argument in vv. 8-11 show that salvation by work is impossible?
d. How did Jesus demonstrate that “mercy triumphs over judgment”?
e. How then should we demonstrate that “mercy triumphs over judgment” in treating the poor, especially those we might consider “poor by choice”?
(8) What is the main message to you today and how can you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 按1:27所言，什麼是清潔沒有玷污的虔誠(虔誠直譯是宗教) ？
(2) 按1:26所言，什麼是自欺和虛假虔誠的徵記？
(3) 你認為這正、反兩面的對比，相稱嗎？
(4) 一般學者認為雅各不是在此為「宗教」下個定義，乃是就教會的時弊作出指正。
a. 在負面上，他特別提到舌頭(參 1:20; 3:9; 3:14; 4:11 & 16; 5:12) 。你同意他在1:26的責備嗎？
b. 在正面上，他特別提到舊約先知重複的對百姓的提醒，也是主耶穌對法利賽人的指摘(太23:14; 路20:47) 。使徒行傳6:1和提摩太後書5:9都叫我們知道當時教會中有不少需要照顧的寡婦。今天教會對孤寡有沒有這樣特別的注意和照顧？你呢？
(5) 這些散住羅馬帝國的信徒所面對的世俗，不但是拜偶像，更是荒淫的，故被世俗沾染實在是危險的。你可以怎樣形容你周圍的世界風俗，那些是最容易叫你受到沾染的？
(6) 孤兒寡婦是當時在患難中、有需要的弱群的代表。就此，雅各用一事例來提醒我們要施憐憫(2:13) ，而不要歧視(2:1) ：
a. 我們若重富輕貧，是犯了什麼的惡(2:4) ？
b. 雅各在2:5-7中似是指出，他們正是身受富足人欺壓之苦，故更不應如此。你同意他的意見嗎？是否我們就應重貧輕富呢？(參出23:2；利19:15)
c. 一些人認為雅各倡議「靠行為(律法)得救」。按他在2:8-11所言，他其實是怎樣指出靠行律法是不能稱義的呢？
d. 基督耶穌怎樣顯出「憐憫原是向審判誇勝」的呢？
e. 既是這樣，我們對待貧窮人時(特別那些我們認為可能是自取其咎的) ，應怎樣活出「憐憫原是向審判誇勝」的真義？
(7) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.” (Jas. 1:27)
The word “religion” (thrēskeía) is rarely used in the Scriptures and the reason is understandable. “It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence” (WCNT, VI, 25).
In other words, the general connotation is one of outward piety that is often void of a true relationship with God. Note the two other times that the word is used in the Scriptures by the Apostle Paul: In Colossians 2:18, he refers to the worship of angels, and in Acts 26:5, he describes his former Pharisaic religious zeal. In both cases, the word is used in a pejorative sense.
James follows the same pejorative
understanding and points out that it is really useless to have a sense of being
religious, especially if one does not rein in his tongue. Again, he is pointing to the futility of
simply having an external form of worship or observances which is void of inner
reality. In highlighting the tongue as
the most important expression of one’s inner reality, he is in tune with the
biblical teaching which admonishes us to “Keep thy heart with all diligence;
for out of it are the issues of life” (Prov. 4:23, KJV). Ultimately, what is in our heart slips out through our mouth.
James follows up and points out what “true religion” is before God our Father, but he is not so much giving “a definition of religion or religious worship, but only a pertinent illustration of the right spirit of religion which leads to such acts” (WCNT, quoting from Hort). It is a theme he develops in detail in the rest of his letter.
Therefore, the best way to describe our faith in Christ is perhaps to avoid the use of the term, “religion”, and use “relationship” instead. James, as the earthly brother of Jesus, demonstrates this in his letter when he twice addresses the brother he used to reject (Jn. 7:5) as “the Lord Jesus Christ” (1:1) and as “our glorious Lord Jesus Christ” (2:1). It appears that James would continue to stay in Jerusalem and worship in the temple until he was stoned to death by the High Priest, Anna, in AD. 62 (Josephus, Antiquities, 20.9.1). To the Jews, he might have maintained his religion — that of Judaism, but there was a drastic change in his relationship with Jesus; He is no longer his earthly brother, but his Lord, his Christ.
「在神我們的父面前，那清潔沒有玷污的虔誠，就是看顧在患難中的孤兒寡婦，並且保守自己不沾染世俗。」(雅1:27)
「虔誠」這字，原文是”threskeia” ，是聖經中不多用的字，其意思是“宗教的敬拜，是指外表的儀式、動作或操練，不過也不一定是沒有(內心的) 敬虔的” (WCNT, VI, 25) 。故此，一般英譯本，把它譯為「宗教」。
一提到宗教，一般的意識只是聯想到外表的虔誠，沒有與神建立真正的關係。在新約聖經中，其他兩次用到這字時，就是這個意思：保羅在歌羅西書2:18用來指對天使敬拜的錯謬；在使徒行傳26:5，就用來形容自己已往的法利賽人式的熱衷。兩處的使用都是負面的。
雅各在此同樣的先指出，我們若然不勒住舌頭，縱使有虔誠的外表仍是枉然的，也只有宗教的外殼，沒有敬虔的實質。雅各以舌頭來作為內心實質的試金石，是與聖經的教訓一致的：「一生的果效是由心發出」(箴4:23) 。是的，無論我們怎樣的掩飾，我們的口始終會道出我們心中的真相。
在1:27中，雅各不是為「真正的宗教」下定義，乃是「給我們指出有敬虔實質的宗教，會有什麼重要的表現」(WCNT) 。這是他全本書信主要的內容。
既然「宗教」在聖經的源用，和一般世人眼中的意識，都是側重外表方面的，我們最好也避免用「宗教」來形容我們的信仰。最貼切的，莫如是與神的關係。這也是雅各在這書信中清楚表明出來的。
作為主肉身的兄弟，雅各以前是不信主的(約7:5) ，但在見過復活的主後(林前15:7) ，他完全改變過來；在這書信中，他就稱耶穌為「主耶穌基督」(1:1) ，更稱祂為「我們榮耀的主耶穌基督」(2:1) 。我們相信，雅各信主後，一直留守在耶路撒冷，甚至繼續在聖殿敬拜，直到主後62年，被大祭司亞那所殺害(Josephus, Antiquities, 20.9.1) 。對猶太人來看，雅各仍是遵從猶太教這宗教；實際上，他的生命因與主耶穌建立了全新的關係，而得著永生。耶穌不再是他肉身的長兄，乃是他的主、他的基督！
(1) Consider the example given about a brother or sister without clothes and daily food:
a. How would the self-claimed believer demonstrate that he might have faith?
b. How did he, at the same time, demonstrate that his faith is dead?
c. What is meant by “dead faith” is this case?
(2) James uses a hypothetical situation in v. 18 with a person saying, “You have faith and I have deeds. Show me your faith without deeds, I will show you…” How will you complete this statement as a direct contrast? How did James complete this statement? Why didn’t James complete the statement by saying, “I will show you my deeds without faith”?
(3) What kind of faith do the demons have? What kind of faith the demons do not have?
(4) What kind of faith is James against then?
(5) In supporting his argument, James uses Abraham as an example by quoting from both Genesis 15:6, “Abraham believed God and it was credited to him as righteousness”, and Genesis 22 in which Abraham obeyed God and was willing to offer his son Isaac on the altar:
a. What does he mean by saying that the credit of righteousness in Genesis 15:6 was “fulfilled” by the action in Genesis 22?
b. Based on this, what conclusion does James make concerning justification in v. 24?
(6) In trying to reinforce his point, James cites one more example with Rahab (Jos. 2):
a. What was the reason that Rahab chose to rescue the spies from Israel? (Jos. 2:11)
b. Which came first? Her faith in God or her action in hiding the spies?
c. What would you say is the relation between her faith and her action?
(7) James then draws his conclusion again in v. 26. In the analogy of the body and spirit to faith and deeds, what corresponds to the body? What corresponds to the spirit? Can a person’s body and spirit be separated when he or she is alive?
(8) Read
carefully Ephesians 2:8-9. What conclusion(s) can you make concerning these verses and today's passage?
a. James contradicts Paul’s teaching of salvation by grace through faith.
b. James clarifies Paul’s teaching in this respect.
c. James and Paul essentially are in agreement.
(9) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 在雅各所舉赤身露體，又缺乏飲食的弟兄或姊妹的例子中：
a. 那回應者怎樣顯出他似乎是有信心的？
b. 同時他又怎樣顯出他的信心是死的？
c. 「死的信心」是什麼意思？
(2) 在2:18，雅各所假設的人說：「你有信心，我有行為；你將你沒有行為的信心指給我看，我便……」，這人的回應是否該是「我便將我沒有信心的行為指給你看」，這才對稱，是嗎？但這人所說的是什麼？為什麼？
(3) 鬼魔所有的是什麼的信？所沒有的是什麼的信？
(4) 那麼，雅各所針對的是什麼的信心？
(5) 雅各用亞伯拉罕為例來支持他的論點，所引的經文與事是例出於創世記15:6—神就以此(他的信)為他的義，和創世記22—獻以撒：
a. 雅各說：亞伯拉罕因獻以撒，「就應驗」神在創世記15:6稱他為義的說話。這是什麼意思？
b. 既是如此，雅各在2:24為稱義作了什麼結論？
(6) 雅各繼續再舉喇合為例來支持他的論點(書2) ：
a. 喇合選擇藏起探子的原因是什麼？(見書2:11)
b. 她是先有信心，還是先有行為？
c. 你認為她的信心與行為有什麼關係？
(7) 雅各在2:26以身體與靈魂為喻，再作結論：信心與行為，那個是身體？那個是靈魂？以正常人為例，身體與靈魂是否可以分割的呢？
(8) 請翻到以弗所書2:8-9，並細讀數遍。你認為：
a. 雅各是反對保羅所說的嗎？
b. 是澄清或補充保羅所說的嗎？
c. 或是跟保羅所說的完全一致？
(9) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“In the same way, faith by itself, if it is not accompanied by action, is dead.” (Jas. 2:17)
The controversy of whether James advocates “justification by work” is one that spans over the last 2,000 years in Christendom, and I do not pretend to hold any special insights in this matter. It is safe to say that most conservative scholars do not consider James as advocating “justification by work”. The following points are worth noting in this respect:
(1) The kind of “dead” faith that James is against, as he himself cites the demons as an example, is the kind of faith that is purely intellectual, without affecting the inner life of a person. As James says very clearly, “Even the demons believe that — and shudder” (Jas. 2:19). Indeed, the demons have no choice but to believe, because they know that God does exist. Theirs is a purely intellectual recognition and it has nothing to do with saving faith (2:14) which definitely involves repentance (Acts 2:38). Paul would be the first to agree with him.
(2) Throughout his argument, James is not disputing justification through faith (he clearly cites Gen. 15:6). He only ties faith and action together (2:17, 18, 20, 22, 26) and concludes that faith is made complete by deed, or in the case of Abraham, his being credited with righteousness through faith was fulfilled by his action of offering Isaac on the altar. However, the question remains, was James advocating faith “plus” work, in order that righteousness is credited?
(3) This is answered by the hypothetical challenge by the person in. v. 18: “show me your faith without deeds, and I will show you my faith by my deeds [by what I do]”. The logical contrast of “faith without deeds” should be “deeds without faith”. The fact the James says, “I will show you my faith by what I do” reinforces the absolute “must” of faith, because there can be no deed that pleases God without faith. Deeds issue out faith and not vice versa. Therefore, it is not faith plus work that earns one’s righteousness, but by the grace of God through faith that comes from Him which, if genuine, will definitely issue work as proof that we are saved. Even in the final analogy of body and spirit, we know that both the body and spirit come from God and not of ourselves!
「這樣，信心若沒有行為就是死的。」(雅2:17)
有關雅各書是否反對「因信稱義」這道理，是這二千多年極具爭議的題目，我也不敢說自己有什麼獨到的見解。我是同意一般保守派學者的意見，認為雅各在這裡對行為的著意，基本上與「因信稱義」這真理是沒有衝突的。在此，容許我特別的指出：
(1) 雅各不是反對因信稱義，乃是反對像鬼魔式的信，而不是得救的信(2:14)，乃是死的信(2:17)。在以鬼魔的信為例，我們也可以說，他所反對的信，是單單頭腦上的信；因為鬼魔知道神的存在，是不能不信的。但這種理性上的同意，與引至悔改的相信不同(徒2:38)，是不能叫人得救的。這是保羅肯定同意的。
(2) 雅各在整個辯論中，從來沒有說不是因信稱義；他自己也清楚引用創世記15:6，一字不漏的講明「亞伯拉罕信神，這就算為他的義」。不過，他卻把信心引動的行動，與信心一起並論(2:17, 18, 20, 22, 26) ，繼而作出結論說，亞伯拉罕之被算為義是藉獻以撒得以應驗。不過，到底我們仍會問：究竟雅各是否倡議「信心」要再加上「行為」才得「算為義」呢？
(3) 這個問題的答案，我們可以藉著第18節的假設問題知道。那人說：「你將你沒有行為的信心指給我看，我便藉著我的行為，將我的信心指給你看」。按邏輯，那人該說：「我便將我沒有信心的行為指給你看」，這才對稱。但明顯的，從來不能有沒有信心的行為能取悅神的！行為是一定源於、出於信心；但信心卻不是源於、出於行為！故此，不是信心加上行為使人稱義；乃是本著神的恩典、藉著信心，因此稱義(弗2:8-9) 。但是，若然信心是真確的，就必有行為作為證據了。就是雅各所用的最後的身體與靈魂的比喻，我們知道身體和靈魂—兩者都是從神來的，不是人的工作！
3:1-12—The tongue
(1) Desiring to be an “overseer” is a noble task (1 Tim. 3:1). Why then does James exhort us not to presume to be “teachers”? (A simpler rendering of the original Greek is, “not many teachers please!”)
(2) What is the common pitfall of one who loves to teach others? What reason does James give to warn teachers?
(3) Do you agree with his statement in v. 2? Why or why not?
(4) James backs up his statement in v. 2 with two analogies: A horse and its bits, and a ship and its rudder in vv. 3-4. What are the commonalities in both analogies? How do they support James’ claim in v.2?
(5) Then James uses a forest fire in the third analogy:
a. What are the main points he wishes to point out about our tongue?
b. Why does he say that the consequence of an evil tongue is a fire set on by hell?
(6) Do you agree that the tongue is harder to tame than any kind of moving living beings?
(7) In what ways are the tongue a “restless evil, full of deadly poison”?
(8) What other examples from nature does James use to exhort us not to praise God and yet curse men? Does it have anything to do with worthless religion?
3:13-18—Wisdom
(9) How should true wisdom be manifested? (v. 13)
(10) How is false wisdom manifested and what is its origin? (vv. 14-15)
(11) What are the Siamese twins of “envy and selfish ambition” according to v. 16?
(12) In emphasizing the source of true wisdom being from heaven, what are the marks associated with it?
(13) Which of the marks does James reiterate in v. 18 and why?
(14) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
3:1-12—舌頭與過失
(1) 保羅說：想得監督職份，就是羨慕善工(提前3:1) ；既是這樣，為何雅各卻說：不要這麼多人作師傅呢？
(2) 好教訓別人的，會容易犯上什麼錯？雅各更加上什麼警告？
(3) 你同意雅各在第2節所說的嗎？為什麼？
(4) 為支持他在第2節所說的，雅各用馬的嚼環和船的小舵為例：兩個例子相同之處包括什麼？如何支持了第2節所說的？
(5) 雅各再用樹林的大火為例：
a. 這例要顯出有關舌頭的那幾方面？
b. 為何他說：這舌頭的火是從地獄裡點著的呢？
(6) 你同意舌頭真是「沒有人能制伏」的嗎？
(7) 你嘗過舌頭「是不止息的惡物、滿了害死人的毒氣」的經驗嗎？
(8) 雅各再以自然界的那些例子來吩咐我們不能同時頌讚神、又咒詛人？這與真假虔誠有什麼關連？
3:13-18—智慧
(9) 真智慧是怎樣顯出來的？(3:13)
(10) 假智慧又是怎樣顯出來的？其源頭是什麼？(3:14-15)
(11) 按第16節所言，「嫉妒分爭」是與什麼不能分開的？
(12) 雅各指出真智慧是從上頭來的，是包括了什麼特徵？
(13) 雅各在結束時，再重複那特徵？(3:18) 為什麼？
(14) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“But the wisdom that comes from heaven is first of all pure, then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere.” (Jas. 3:17)
While we know that the fear of the Lord is the beginning of wisdom (Ps. 111:10; Prov. 9:10), yet we like to associate wisdom with knowledge in everyday life. How do we gain knowledge? Well, we tend to give more respect to those who have more academic degrees, who graduate from elite colleges, and those who have great achievements in life. We like to listen to them; we like to read their works; and we like to watch their interviews.
But that is definitely not how the Bible defines where true wisdom is from. James gives us very clear pointers to recognize those who do not have wisdom. If you see someone who harbors bitter envy and selfish ambition, he or she is not wise (3:14). While sometimes bitter envy and selfish ambition may not be easily detected, the lack of humility and deeds that lead to disorder will be more observable (3:13, 16).
On the positive side, James gives us the marks of true wisdom which include being pure, peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. This might be a surprise to many, especially those in the world, but this shouldn’t be a surprise to Christians, because these are the marks of our Lord Jesus Christ. In other words, the next time you wish to seek wisdom from someone whom you think is wise, the most important question to ask is, “Is he or she Christ-like?”
Of course, an even more important question we should ask is of ourselves, “Am I being Christ-like?” If we are, we are certainly wise!
「惟獨從上頭來的智慧，先是清潔，後是和平，溫良柔順，滿有憐憫，多結善果，沒有偏見，沒有假冒。」(雅3:17)
我們雖然都知道，敬畏耶和華是智慧的開端(詩111:10；箴9:10) ，但不知怎的，我們仍然把知識當作了智慧。怎樣知道呢？我們豈不是對那些有更高的學位、從最著名的學府畢業和工作極有成就的人，更加敬重嗎？我們愛聽他們的講論、愛讀他們的著作、也愛看他們的訪問。
但這絕非是聖經對真智慧的定準。雅各就能鮮明的指出，沒有智慧的人的徵記：就是心懷苦毒的、嫉妒和分爭的(3:14) 。心裡的苦毒和嫉妒的心恐怕是不易察覺的；但缺乏謙卑和到處引起擾亂的行徑是容易看到的(3:13, 16) 。
但是雅各的重點不是叫我們去看別人，乃願我們能得真智慧。故此，他也指出真智慧的徵記：就是清潔、和平、溫良、柔順、憐憫、善果、沒有偏見和沒有假冒(3:17) 。這樣的去看真智慧，是叫世人驚訝的，但卻不應叫信徒覺得希奇，因為這些正是主耶穌生命的徵記。換句話說，下一次你若想從你認為滿有智慧的人身上得益處和教導，你當問的是：“他像主耶穌嗎？”
當然，更重要的問題，是在乎我們自問： “我像主耶穌嗎？” 你的答案是什麼呢？
vv. 1-6—The Problem
(1) Since this is a “general epistle” not addressed to any one particular congregation, why would James talk about “fights and quarrels” among believers as if he had a specific church in mind?
(2) Let’s try to understand what desires James is talking about:
a. How strong are the desires? (vv. 1-2)
b. How much do they covet? (v. 3a)
c. What is the final goal or purpose for their desires? (v. 3b)
(3) Why would such desires cause them to be “adulterous people”?
(4) How does James define their adultery in vv. 4-5?
(5) What is James’ advice by quoting from Proverbs 3:34?
vv. 7-10—The solution (which obviously is to be humble), mentioned twice (vv. 6 and 10)
(6) In exhorting them to humble themselves before the Lord, James lays down four aspects:
a. Submit to God: Within the context of fights and quarrels, what does it mean?
b. Resist the devil: What part does the devil play in fights and quarrels among believers? What will happen once we resist the devil?
c. Come near to God: How important is this advice and what is the promise being given here?
d. The above three steps appear not to be enough and James added the following. Why?
- Wash your hands: What does it mean?
- Purify your hearts: How important is it in being humble?
- Grieve, mourn and ... Change your laughter to mourning and your joy to gloom: What do they point to in terms of dealing with sins and their grave, destructive consequences?
(7) The promise that “He will lift you up”: How does it point to the desires that have led to fights and quarrels in the first place?
vv. 11-12—The sins associated with fights and quarrels
(8) What is the most common tactic used in fights and quarrels as pointed out by James?
(9) What has “slandering” to do with “judging”?
(10) What is the basis in which we judge our brothers and sisters in Christ?
(11) How should we use the law (of God) according to James in v. 11b?
(12) There are two aspects to judging: (a) to form an opinion as to right or wrong, and (b) to pass sentence as to what such wrongs deserve. Which one do you think James is referring to? both?
(13) When does forming an opinion turn into “slandering” or “judging”?
vv. 13-17—About Tomorrow
(14) From what is being described in v. 13, the person is a rather responsible person in that he appears to have thought through his plan, counted the cost and mapped out his plan in detail. What then is wrong with him, as a believer?
(15) James is obviously not against planning, and so he gives us advice as to how we should make plans for tomorrow in v. 15. What does this advice entail and what is its underlying attitude towards God?
(16) According to v. 16b and v. 17, what if we plan for tomorrow without such an attitude?
(17) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
4:1-6—爭鬥的罪
(1) 這既不是寫給某一個教會的書信，為什麼雅各會論到「爭鬥」的問題，好像是當時教會的通病似的？
(2) 讓我們看看雅各所責備的私慾：
a. 究竟有多強? (4:1-2)
b. 為何竟敢向神求？
c. 至終的目的是什麼？
(3) 為何稱他們為「淫亂的人」？(4:4-5)
(4) 雅各用箴言3:34來勸導的總意是什麼？
4:7-10—解決的方法：他們固然要謙卑(4:6, 10)
(5) 在謙卑的過程中，雅各指出四方面當行的：
a. 順服神：在「爭鬥」中，順服的意思是什麼？
b. 抵擋魔鬼：在「爭鬥」中，魔鬼扮演什麼角色？抵擋會帶來什麼後果？
c. 親近神：這一步有什麼重要性？到底這裡的應許是什麼？
d. 以上三點為何仍不足夠？為何還要加上：
i. 潔淨手：是什麼意思？
ii. 清潔心：與謙卑何關？
iii. 哀哭：這是什麼表現？
(6) 升高的應許怎樣顯出他們爭鬥的原委？
4:11-12—與爭鬥有關的罪
(7) 雅各在此指出爭鬥中常用的方法是什麼？
(8) 批評與論斷有什麼關連？
(9) 我們是基於什麼來論斷別人的？
(10) 雅各提醒我們，我們對律法只能有一個什麼態度？
(11) 通常論斷是有兩個層面的：(a) 對錯與不錯的判斷，和(b) 對錯誤當有的刑罰的判決。你認為雅各針對的是那一個層面？還是二者都包括在內？
(12) 在判斷對與錯時，是什麼叫我們進到批評的層面？
4:13-17—有關明天
(13) 這裡所描寫的人，似乎很有責任感：他是想通想透、計算過代價、又作出計劃。但他錯在什麼地方？
(14) 雅各明顯不是反對人作出計劃，故此在第15節教訓我們正確的計劃態度；這態度的重點是什麼？
(15) 若然缺乏了這個態度，後果會怎樣？(4:16b, 17)
(16) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Resist the devil and he will flee from you. Come near to God and He will come near to you.”’ (Jas. 4:7)
In his relentless attack against those who cause fights and quarrels in church, James invites them to repentance, reminding them that God “gives grace to the humble” (Jas. 4:6) as he quotes from Proverbs 3:34.
James is also aware that such fights and quarrels would have caused tremendous harm to the church. How then can such people bent on arrogance and divisiveness be able to renounce their sins and return to God? In asking them to humble themselves, to wash their hands (i.e. to change), to purify their hearts (through the Word of God), and to deeply grieve for their sins (and what their sins have caused), he gives them two tremendous promises:
1. Resist the devil and he will flee from you: We naturally have a sense of fear when it comes to Satan, but the Scripture says “the one who is in you is greater than the one who is in the world” (1 Jn. 4:4). James tells us that once we put up a fight with the devil (and not with our fellow Christians), he will flee at once! As gravely sinful as fighting and quarreling with one another are, once we decide to stop, the devil loses his grip on our embattled heart and flees. We are able to have victory over any kind of sin.
2. Come near to God and He will come near to you: In order that we can leave our sin for good, we need to come back to God. As grievous a sin as these people have committed and as deeply as they have obviously hurt the body of Christ, James assures them that forgiveness awaits them; they can come near to God again, and He will definitely come near to them as well. What a glorious promise! Whether we are drawing near and back to God after we have sinned, or simply having the desire to draw close to Him, He has promised us that He will be there, waiting for us, waiting to embrace us. This is the God we have in Jesus Christ. What are you waiting for then?
「故此，你們要順服神。務要抵擋魔鬼，魔鬼就必離開你們逃跑了。你們親近神，神就必親近你們。」(雅4:7-8)
在極力責備他們在教會中爭鬥的罪時，雅各沒有忘記勸勉他們要悔改；他特別引用箴言3:34來提醒他們，神是「賜恩給謙卑的人」的(4:6) 。
當然，這樣刻意爭鬥的人，固然大大的傷害了教會的肢體，叫他們認罪、悔改，回到神那裡是不容易的。故此，在勸勉他們要謙卑、要洗手作出悔改的行動、清潔己心和深深為罪和所做成的禍害哀慟之餘，雅各給他們兩個極寶貴的應許：
(1) 要抵擋魔鬼，魔鬼就必離開你們逃跑(4:7) ：我們一提到撒但，自然有點懼怕感。但聖經清楚的告訴我們：「那在你們裡面的，比那在世界上的更大」(約壹4:4) 。雅各更告訴我們，原來我們只要抵擋魔鬼，魔鬼不單是要離開，牠更是要逃跑的！雖然爭鬥是很可怕的罪，但若然我們一停止爭鬥，撒但就不再在掌握著我們的心，而是立刻的逃離。我們就能勝過罪惡！
(2) 你們親近神，神就必親近你們(4:8)：如果我們要長久的離開罪惡，一定要回到神的身邊。這些人所犯的罪，雖然又重、又做成基督身體的損害；但雅各告訴他們，神在等待他們回轉，並要赦免他們。這是何等寶貴的應許！不論我們因認罪悔改而就近神，或是因愛要親近祂，原來只要我們願意來到祂面前，祂「必」親近我們！我們有這樣寶貴的應許，還在等待什麼呢？
vv. 1-6—Warning the Rich
Since this is a letter addressed to the Diaspora Jewish Christians, it appears that some of them were rich people whose faith was not accompanied by any repentance:
(1) What is the particular sin James is accusing them of in vv. 2-3?
(2) How would you define the sin of hoarding?
(3) Why does living in “the last days” make the sin of hoarding even more wicked?
(4) The charges in vv. 4-6 are very severe indeed:
a. Is living in luxury necessarily a sin? In their case, what has made it a horrible sin?
b. Apart from the injustice of unpaid wages, James accuses them of also wrongful condemnation and murder of the innocent. Many scholars opine that James is accusing the filthy rich in society in general. However, if this were the case, he would have said something like, “Do not be like the rich in the world…”; also note that such crimes were punishable under the Roman Law. The main accusation, therefore, appears to be bullying the poor who had no means or recourse to oppose them legally. Can you think of similar situations in today’s society where powerful people or corporations take advantage of the working poor who have no means or recourse to protect themselves? How might Christians participate in such crimes knowingly or unknowingly?
vv. 7-11—Be Patient: As we see or suffer under the injustice of the rich, James exhorts us to be patient:
(5) What is the first point raised by James about patience?
(6) What has it to do with farmers waiting for seasonal rain?
(7) In times of injustice of whatever kind, it is most easy to grumble:
a. Why would we be judged for our grumbling?
b. How does Romans 12:19 echo James teaching in v. 9?
(8) James assures us of the compassion and mercy of God using examples from the prophets, in particular, the example of Job:
a. What kind of suffering did Job endure? (Job 1)
b. What was the final outcome of his patient waiting before the Lord? (Job 42:5, 12-17)
vv. 12-19—Final Words
(9) No swearing (v. 12)
a. What would prompt us to swear?
b. Instead of swearing, what are we to do? Why?
(10) The Christian’s proper response in trouble and in happiness (v. 13)
a. What are we most likely to do in trouble? What should we do?
b. What are we most likely to do in good times? What should we do?
(11) What we are to do in sickness (vv. 14-18)
a. What is the purpose of calling an elder to come, pray and anoint with oil?
b. Does it mean that we do not have to see doctors? Why or why not?
c. If sickness is related to sin, what should we do?
d. How does James assure us of the certainty and power of prayer?
e. Have you experienced the power of prayer?
(12) What are we to do with those who wander from the truth?
a. In dealing with those who wander from the truth, a confrontation is normally needed. Even if it is needed, what is its purpose?
- to nail (expose or discredit) the person
- to seek his restoration
b. Why?
(13) As we come to the end of the Book of James, spend some time going through your notes or journal, and highlight the main messages you may have learned. Translate your thoughts into a prayer of response.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
5:1-6—為富不仁：這書信既是寫給信徒，相信內中有不少是財主。可惜的是，他們沒有生命改變的行為：
(1) 雅各在5:2-3首先指摘什麼罪？
(2) 什麼是積財？積財有什麼不對？
(3) 為何雅各特別提到末世，與積財的罪有什麼關連？
(4) 第4-6節的責備甚為厲害：
a. 享福是否是罪？這些享福的人錯在什麼地方？
b. 除了剝削工人外，雅各還控告他們枉法，甚至害死人。你能否想到今天有權勢的人在社會中所作類似的罪？基督徒會否在有意或無意中，也參與了這些罪行？
5:7-11—忍耐：在這樣被欺壓，或在百般的試煉中，雅各勸導我們要忍耐：
(5) 雅各勸勉要忍耐，所提的第一點是什麼？
(6) 與農夫等待秋雨、春雨有何關係？
(7) 在試煉中，埋怨是頂自然的事：
a. 為何會受審判？
b. 羅馬書12:19的教導與這裡5:9有什麼相同之處？
(8) 雅各用先知的例子來提醒我們，主是滿心憐憫和大慈悲的：
a. 他更以約伯的試煉為例：約伯所受的是甚麼苦難？(見伯第1章)
b. 他的忍耐得到什麼後果？(見伯42:5, 12-17)
5:12-20—末了的話
(9) 不可起誓(5:12)
a. 通常是什麼引至我們起誓？
b. 其實我們該做的是什麼？為什麼？
(10) 面對苦與樂(5:13)
a. 在遇見苦難時，我們通常第一個反應是什麼？我們該作的是什麼？
b. 在遇見極開心的事時，我們通常第一個的反應是什麼？我們該作的是什麼？
(11) 在遇到疾病時(5:14-18)
a. 為何要請長老們來抹油、禱告？
b. 是否就不用見醫生呢？為什麼？
c. 若病與罪有關，如何是好？
d. 雅各怎樣指出我們的禱告是大有功效的？
e. 你有否經歷過禱告是大有功效的呢？
(12) 我們該怎樣處理失迷真道的人？
a. 是否應直斥其罪？為什麼？
b. 若是需要嚴加處理，最終的目的是什麼？
(13) 在讀完這書信時，請用點時間翻閱這星期的筆記，看看你在這書卷中領受的主要提醒是什麼。然後，把你的感受化成禱告的祭，獻給神。
“Whoever turns a sinner from the error of his way will save him from death and cover a multitude of sins.” (Jas. 5:20)
As we come to the end of the Book of James, we might get a sense that James is relentless in his attacks against sin.
While he opens up his letter acknowledging the current hostile situation faced by these Diaspora Jewish Christians, he launches right away into warning double-minded believers telling them not to expect anything from the Lord (1:7). With a vivid depiction of how we can fall into temptation, he insinuates that a good part of our problem is in not looking intently into the Word of God.
His rebuke increases in intensity as he addresses the favoritism given to the rich even within the church, and he launches his most passionate attack on faith without works, a controversy which lasts even today.
The rebuke on an unreined tongue spills over to fights and quarrels among believers, charging them with covetousness that leads to, if not amounts to killing (4:2).
The rebuke against the rich borders on a bias against anyone who is wealthy (5:1-6)!
However, it is so easy to overlook that in the midst of these rebukes, the message of mercy is a repeated one and that is the way he ends his letter as well, as he says, “My brothers, if one of you should wander from the truth and someone should bring him back” (5:19). In other words, when he says, “mercy triumphs over judgment” in 2:13, he is not saying it to shame them; he is saying what he is practicing all along.
In ending his letter this way, he is teaching us a very important lesson: All rebukes and even discipline have one main goal in mind, and that goal is not to nail the sinner, but to restore him. As much as his attacks on sins and sinners are harsh, with these last words, he shows that whatever he says has only one purpose in mind and that is for them to repent and be restored. What a great lesson! What a great apostle!
「這人該知道：叫一個罪人從迷路上轉回便是救一個靈魂不死，並且遮蓋許多的罪。」(雅5:20)
讀到雅各書的最後一章，我們可能覺得他是一個嫉惡如仇，滿有憤怒的人。
對，書信一開始時，在稍提到信徒是活在試煉中後，他立刻責備心懷二意的人：「不要想從主那裡得什麼」(1:7) ，這不似是太溫柔的說話。把試探的真相，生動的形容後，他指出我們的問題是與沒有好好的詳細察看神的話語有關。
在論到重富輕貧時，他的責備語調就顯然加劇了；在責備信心沒有行為的辯論中，所產生的爭議更持續到今天！
他指摘不勒住舌頭所帶來的禍患，伸延到爭戰鬥毆的責備，甚至控告他們有殺害的行為(4:2) 。
到了最後的一章，他對為富不仁者的責備，叫人容易誤會他是特別不喜歡有錢人！(5:1-6)
在這些極嚴厲的責備之中，我們很容易忽略了內中不斷有的「憐憫」信息。更重要的是，他以這些話作為整本書信的結束：
「我的弟兄們，你們中間若有失迷真道的，有人使他回轉，這人該知道：叫一個罪人從迷路上轉回便是救一個靈魂不死，並且遮蓋許多的罪。」
換句話說，當他說：「憐憫原是向審判誇勝」(2:13) ，他不是在說空言；他是言行一致的！他用這些話來總結全書，是要告訴我們：以上所有的責備和警告的話語，都只有一個目的：不是要定他們的罪，乃是願望挽回他們。
是的，我們實在太熱衷揭發人的罪，要潔淨神的家；往往完全忽略了，在責備、警告和甚至管教之餘，我們最終的心願和目的，是要使人回轉，叫罪得遮羞。這不但是雅各的心願，更是神的心意。