James
Chapter 1

1 1 James, a slave of God and of the Lord Jesus Christ, to the twelve tribes in the dispersion, greetings.

天主及主耶稣基督的仆人雅各伯，祝散居的十二支派安好。

2 Consider it all joy, my brothers, when you encounter various trials, 2

我的弟兄们，几时你们落在各种试探里，要认为是大喜乐，

3 for you know that the testing 3 of your faith produces perseverance.

因为你们应知道：你们的信德受过考验，才能生出坚忍。

4 And let perseverance be perfect, so that you may be perfect and complete, lacking in nothing.

但这坚忍又必须有完美的实行，好使你们既成全而又完备，毫无缺欠。

5 But if any of you lacks wisdom, 4 he should ask God who gives to all generously and ungrudgingly, and he will be given it.

你们中谁若缺乏智慧，就该向那慷慨施恩于众人，而从不责斥的天主祈求，天主必赐给他。

6 But he should ask in faith, not doubting, for the one who doubts is like a wave of the sea that is driven and tossed about by the wind.

不过，祈求时要有信心，决不可怀疑，因为怀疑的人，就像海里的波涛，被风吹动，翻腾不已。

7 For that person must not suppose that he will receive anything from the Lord,

这样的人，不要妄想从主那里得到什么。

8 since he is a man of two minds, unstable in all his ways.

三心两意的人，在他一切的行径上，易变无定。

9 The brother in lowly circumstances 5 should take pride in his high standing,

贫贱的弟兄，要因高升而夸耀；

10 and the rich one in his lowliness, for he will pass away ＂like the flower of the field.＂

富有的，却要因自卑而夸耀，因为它要过去，如同草上的花一样：

11 For the sun comes up with its scorching heat and dries up the grass, its flower droops, and the beauty of its appearance vanishes. So will the rich person fade away in the midst of his pursuits.

太阳一出来，带着热风，将草晒枯，它的花便凋谢了，它的美丽也消失了；富有的人在自己的行为上，也要这样衰落。

12 Blessed is the man who perseveres in temptation, 6 for when he has been proved he will receive the crown of life that he promised to those who love him.

忍受试探的人是有福的，因为他既经得起考验，必能得到主向爱他的人，所预许的生命之冠。

13 7 No one experiencing temptation should say, ＂I am being tempted by God＂; for God is not subject to temptation to evil, and he himself tempts no one.

人受诱惑，不可说：＂我为天主所诱惑，＂因为天主不会为恶事所诱惑，他也不诱惑人。

14 Rather, each person is tempted when he is lured and enticed by his own desire.

每个人受诱惑，都是为自己的私欲所勾引，所饵诱；

15 Then desire conceives and brings forth sin, and when sin reaches maturity it gives birth to death.

然后，私欲怀孕，便产生罪恶；罪恶完成之后，遂生出死亡来。

16 8 Do not be deceived, my beloved brothers:

我亲爱的弟兄们，你们切不要错误！

17 all good giving and every perfect gift 9 is from above, coming down from the Father of lights, with whom there is no alteration or shadow caused by change.

一切美好的赠与，一切完善的恩赐，都是从上，从光明之父降下来的，在他内没有变化或转动的阴影。

18 He willed to give us birth by the word of truth that we may be a kind of firstfruits of his creatures. 10

他自愿用真理之言生了我们，为使我们成为他所造之物中的初果。

19 Know this, my dear brothers: everyone should be quick to hear, 11 slow to speak, slow to wrath,

我亲爱的弟兄们，你们要知道：每人都该敏于听教，迟于发言，迟于动怒，

20 for the wrath of a man does not accomplish the righteousness of God.

因为人的忿怒，并不成全天主的正义。

21 Therefore, put away all filth and evil excess and humbly welcome the word that has been planted in you and is able to save your souls.

因此，你们要脱去一切不洁和种种恶习，而以柔顺之心，接受那种在你们心里，而能救你们灵魂的圣言。

22 Be doers of the word and not hearers only, deluding yourselves.

不过，你们应按这圣言来实行，不要只听，自己欺骗自己；

23 For if anyone is a hearer of the word and not a doer, he is like a man who looks at his own face in a mirror.

因为，谁若只听圣言而不去实行，他就像一个人，对着镜子照自己生来的面貌，

24 He sees himself, then goes off and promptly forgets what he looked like.

照完以后，就离去，遂即忘却了自己是什么样子。

25 But the one who peers into the perfect law 12 of freedom and perseveres, and is not a hearer who forgets but a doer who acts, such a one shall be blessed in what he does.

至于那细察赐予自由的完美法律，而又保持不变，不随听随忘，却实际力行的，这人因他的作为必是有福的。

26 13 If anyone thinks he is religious and does not bridle his tongue 14 but deceives his heart, his religion is vain.

谁若自以为虔诚，却不箝制自己的唇舌，反而欺骗自己的心，这人的虔诚便是虚假的。

27 Religion that is pure and undefiled before God and the Father is this: to care for orphans and widows 15 in their affliction and to keep oneself unstained by the world.

在天主父前，纯正无瑕的虔诚，就是看顾患难中的孤儿和寡妇，保持自己不受世俗的玷污。



Introduction Next Chapter

Footnotes(注解)

1 [1] James, a slave of God and of the Lord Jesus Christ: a declaration of the writer's authority for instructing the Christian communities; cf Romans 1:1. Regarding the identity of the author, see Introduction. Dispersion: see Introduction.

2 [2] Consider it all joy . . . various trials: a frequent teaching of the New Testament derived from the words and sufferings of Jesus (Matthew 5:10-12; John 10:11; Acts 5:41).

3 [3-8] The sequence of testing, perseverance, and being perfect and complete indicates the manner of attaining spiritual maturity and full preparedness for the coming of Christ (James 5:7-12; cf 1 Peter 1:6-7; Romans 5:3-5). These steps require wisdom (James 1:5).

4 [5] Wisdom: a gift that God readily grants to all who ask in faith and that sustains the Christian in times of trial. It is a kind of knowledge or understanding not accessible to the unbeliever or those who doubt, which gives the recipient an understanding of the real importance of events. In this way a Christian can deal with adversity with great calm and hope (cf 1 Cor 2:6-12).

5 [9-11] Throughout his letter (see James 2:5; 4:10, 13-16; 5:1-6), the author reaffirms the teaching of Jesus that worldly prosperity is not necessarily a sign of God's favor but can even be a hindrance to proper humility before God (cf Luke 6:20-25; 12:16-21; 16:19-31).

6 [12] Temptation: the Greek word used here is the same one used for ＂trials＂ in James 1:2. The crown of life: in ancient Palestine, crowns or wreaths of flowers were worn at festive occasions as signs of joy and honor. In the Hellenistic world, wreaths were given as a reward to great statesmen, soldiers, athletes. Life: here means eternal life. He promised: some manuscripts read ＂God＂ or ＂the Lord,＂ while the best witnesses do not specify the subject of ＂promised.＂

7 [13-15] It is contrary to what we know of God for God to be the author of human temptation (James 1:13). In the commission of a sinful act, one is first beguiled by passion (James 1:14), then consent is given, which in turn causes the sinful act. When sin permeates the entire person, it incurs the ultimate penalty of death (James 1:15).

8 [16-18] The author here stresses that God is the source of all good and of good alone, and the evil of temptation does not come from him.

9 [17] All good giving and every perfect gift may be a proverb written in hexameter. Father of lights: God is here called the Father of the heavenly luminaries, i.e., the stars, sun, and moon that he created (Genesis 1:14-18). Unlike orbs moving from nadir to zenith, he never changes or diminishes in brightness.

10 [18] Acceptance of the gospel message, the word of truth, constitutes new birth (John 3:5-6) and makes the recipient the firstfruits (i.e., the cultic offering of the earliest grains, symbolizing the beginning of an abundant harvest) of a new creation; cf 1 Cor 15:20; Romans 8:23.

11 [19-25] To be quick to hear the gospel is to accept it readily and to act in conformity with it, removing from one's soul whatever is opposed to it, so that it may take root and effect salvation (James 1:19-21). To listen to the gospel message but not practice it is failure to improve oneself (James 1:22-24). Only conformity of life to the perfect law of true freedom brings happiness (James 1:25).

12 [25] Peers into the perfect law: the image of a person doing this is paralleled to that of hearing God's word. The perfect law applies the Old Testament description of the Mosaic law to the gospel of Jesus Christ that brings freedom.

13 [26-27] A practical application of James 1:22 is now made.

14 [26] For control of the tongue, see the note on James 3:1-12.
15 [27] In the Old Testament, orphans and widows are classical examples of the defenseless and oppressed.

James
Chapter 2

1 1 My brothers, show no partiality as you adhere to the faith in our glorious Lord Jesus Christ.

我的弟兄们，你们既信仰我们已受光荣的主耶稣基督，就不该按外貌待人。

2 For if a man with gold rings on his fingers and in fine clothes comes into your assembly, and a poor person in shabby clothes also comes in,

如果有一个人，戴着金戒指，穿著华美的衣服，进入你们的会堂，同时一个衣服肮脏的穷人也进来，

3 and you pay attention to the one wearing the fine clothes and say, ＂Sit here, please,＂ while you say to the poor one, ＂Stand there,＂ or ＂Sit at my feet,＂

你们就专看那穿华美衣服的人，且对他说：＂请坐在这边好位上！＂而对那穷人说：＂你站在那里！＂或说＂坐在我的脚凳下边＂！

4 have you not made distinctions among yourselves and become judges with evil designs? 2

这岂不是你们自己立定区别，而按偏邪的心思判断人吗？

5 Listen, my beloved brothers. Did not God choose those who are poor 3 in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?

我亲爱的弟兄们，请听！天主不是选了世俗视为贫穷的人，使他们富于信德，并继承他向爱他的人所预许的国吗？

6 But you dishonored the poor person. Are not the rich oppressing you? And do they themselves not haul you off to court?

可是你们，竟侮辱穷人！岂不是富贵人仗势欺压你们，亲自拉你们上法庭吗？

7 Is it not they who blaspheme the noble name that was invoked over you?

岂不是他们辱骂你们被称的美名吗？

8 However, if you fulfill the royal 4 law according to the scripture, ＂You shall love your neighbor as yourself,＂ you are doing well.

的确，如果你们按照经书所说‘你应当爱你的近人如你自己’的话，满了最高的法律，你们便作的对了；

9 But if you show partiality, you commit sin, and are convicted by the law as transgressors.

但若你们按外貌待人，那就是犯罪，就被法律指证为犯法者，

10 For whoever keeps the whole law, but falls short in one particular, has become guilty in respect to all of it.

因为谁若遵守全部法律，但只触犯了一条，就算是全犯了，

11 For he who said, ＂You shall not commit adultery,＂ also said, ＂You shall not kill.＂ Even if you do not commit adultery but kill, you have become a transgressor of the law.

因为那说了‘不可行奸淫’的，也说了‘不可杀人。’纵然你不行奸淫，你却杀人，你仍成了犯法的人。

12 So speak and so act as people who will be judged by the law of freedom. 5

你们要怎样按照自由的法律受审判，你们就怎样说话行事罢！

13 For the judgment is merciless to one who has not shown mercy; mercy triumphs over judgment.

因为对不行怜悯的人，审判时也没有怜悯；怜悯必得胜审判。

146 What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?

我的弟兄们，若有人说自己有信德，却没有行为，有什么益处？难道这信德能救他吗？

15 If a brother or sister has nothing to wear and has no food for the day,

假设有弟兄或姐妹赤身露体，且缺少日用粮，

16 and one of you says to them, ＂Go in peace, keep warm, and eat well,＂ but you do not give them the necessities of the body, what good is it?

即使你们中有人给他们说：＂你们平安去罢！穿得暖暖的，吃得饱饱的！＂却不给他们身体所必需的，有什么益处呢？

17 So also faith of itself, if it does not have works, is dead.

信德也是这样：若没有行为，自身便是死的。

18 Indeed someone might say, ＂You have faith and I have works.＂ Demonstrate your faith to me without works, and I will demonstrate my faith to you from my works.

也许有人说：你有信德，我却有行为；把你没有行为的信德指给我看，我便会借我的行为，叫你看我的信德。

19 You believe that God is one. You do well. Even the demons believe that and tremble.

你信只有一个天主吗！你信得对，连魔鬼也信，且怕得打颤。

20 Do you want proof, you ignoramus, that faith without works is useless?

虚浮的人啊！你愿意知道信德没有行为是无用的吗？

21 Was not Abraham our father justified by works when he offered his son Isaac upon the altar?

我们的祖宗亚巴郎，把他的儿子依撒格献在祭坛上，不是由于行为而成为义人的吗？

22 You see that faith was active along with his works, and faith was completed by the works.

你看，他的信德是和他的行为合作，并且这信德由于行为才得以成全，

23 Thus the scripture was fulfilled that says, ＂Abraham believed God, and it was credited to him as righteousness,＂ and he was called ＂the friend of God.＂

这就应验了经上所说的：‘亚巴郎相信了天主，因而这事为他便算是正义，’得被称为‘天主的朋友。’

24 See how a person is justified by works and not by faith alone.

你们看，人成义是由于行为，不仅是由于信德。

25 And in the same way, was not Rahab the harlot also justified by works when she welcomed the messengers and sent them out by a different route?

接待使者，从别的路上将他们放走的辣哈布妓女，不也是同样因行为而成义的吗？

26 For just as a body without a spirit is dead, so also faith without works is dead.

正如身体没有灵魂是死的，同样信德没有行为也是死的。



Footnotes(注解)

1 [1-13] In the Christian community there must be no discrimination or favoritism based on status or wealth (James 2:2-4; cf Matthew 5:3; 11:5; 23:6; 1 Cor 1:27-29). Divine favor rather consists in God's election and promises (James 2:5). The rich who oppress the poor blaspheme the name of Christ (James 2:6-7). By violating one law of love of neighbor, they offend against the whole law (James 2:8-11). On the other hand, conscious awareness of the final judgment helps the faithful to fulfill the whole law (James 2:12).

2 [4] When Christians show favoritism to the rich they are guilty of the worst kind of prejudice and discrimination. The author says that such Christians set themselves up as judges who judge not by divine law but by the basest, self-serving motives.,

3 [5] The poor, ＂God's poor＂ of the Old Testament, were seen by Jesus as particularly open to God for belief in and reliance on him alone (Luke 6:20). God's law cannot tolerate their oppression in any way (James 2:9).

4 [8] Royal: literally, ＂kingly＂; because the Mosaic law came from God, the universal king. There may be an allusion to Jesus' uses of this commandment in his preaching of the kingdom of God (Matthew 22:39; Mark 12:31; Luke 10:27).

5 [12-13] The law upon which the last judgment will be based is the law of freedom. As Jesus taught, mercy (which participates in God's own loving mercy) includes forgiveness of those who wrong us (see Matthew 6:12, 14-15).

6 [14-26] The theme of these verses is the relationship of faith and works (deeds). It has been argued that the teaching here contradicts that of Paul (see especially Romans 4:5-6). The problem can only be understood if the different viewpoints of the two authors are seen. Paul argues against those who claim to participate in God's salvation because of their good deeds as well as because they have committed themselves to trust in God through Jesus Christ (Paul's concept of faith). Paul certainly understands, however, the implications of true faith for a life of love and generosity (see Gal 5:6, 13-15). The author of James is well aware that proper conduct can only come about with an authentic commitmentto God in faith (James 2:18, 26). Many think he was seeking to correct a misunderstanding of Paul's view.

James
Chapter 3

1 1 Not many of you should become teachers, my brothers, for you realize that we will be judged more strictly,

我的弟兄们，你们作教师的人，不要太多，该知道我们作教师的，要受更严厉的审判。

2 for we all fall short in many respects. If anyone does not fall short in speech, he is a perfect man, able to bridle his whole body also.

实在，我们众人都犯许多过失；谁若在言语上不犯过失，他便是个完人，也必能控制全身。

3 If we put bits into the mouths of horses to make them obey us, we also guide their whole bodies.

试看，我们把嚼环放在马嘴里，就可叫它们顺服我们，调动它们的全身。

4 It is the same with ships: even though they are so large and driven by fierce winds, they are steered by a very small rudder wherever the pilot's inclination wishes.

又看，船只虽然很大，又为大风所吹动，只用小小的舵，便会随掌舵者的意思往前转动；

5 In the same way the tongue is a small member and yet has great pretensions. Consider how small a fire can set a huge forest ablaze.

同样，舌头虽然是一个小小的肢体，却能夸大。看，小小的火，能燃着广大的树林！

6 The tongue is also a fire. It exists among our members as a world of malice, defiling the whole body and setting the entire course of our lives on fire, itself set on fire by Gehenna.

舌头也像是火。舌头，这不义的世界，安置在我们的肢体中，玷污全身，由地狱取出火来，燃烧生命的轮子。

7 For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species,

各类的走兽、飞禽、爬虫、水族，都可以驯服，且已被人类驯服了；

8 but no human being can tame the tongue. It is a restless evil, full of deadly poison.

至于舌头，却没有人能够驯服，且是个不止息的恶物，满含致死的毒汁。

9 With it we bless the Lord and Father, and with it we curse human beings who are made in the likeness of God.

我们用它赞颂上主和父，也用它诅咒那照天主的肖像而受造的人；

10 From the same mouth come blessing and cursing. This need not be so, my brothers.

赞颂与诅咒竟从同一口里发出！我的弟兄们，这事决不该这样！

11 Does a spring gush forth from the same opening both pure and brackish water?

泉源岂能从同一孔穴，涌出甜水和苦水来？

12 Can a fig tree, my brothers, produce olives, or a grapevine figs? Neither can salt water yield fresh.

我的弟兄们，无花果树岂能结橄榄，或者葡萄树岂能结无花果？咸水也不能产生甜水。

13 2 Who among you is wise and understanding? Let him show his works by a good life in the humility that comes from wisdom.

你们中谁是有智慧，有见识的呢？让他用好品行，彰显他的行为是出于智慧的温和！

14 But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth.

若你们心里怀有恶毒的嫉妒和纷争，就不可夸耀，不可说谎违反真理。

15 Wisdom of this kind does not come down from above but is earthly, unspiritual, demonic.

这种智慧不是从上而来的，而是属于下地的，属于血肉的，属于魔鬼的；

16 For where jealousy and selfish ambition exist, there is disorder and every foul practice.

因为那里有嫉妒和纷争，那里就有扰乱和种种恶行。

17 But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity.

至于从上而来的智慧，它首先是纯洁的，其次是和平的，宽仁的，柔顺的，满有仁慈和善果的，不偏不倚的，没有伪善的。

18 And the fruit of righteousness is sown in peace for those who cultivate peace.

为缔造和平的人，正义的果实，乃是在和平中种植的。



Footnotes(注解)

1 [1-12] The use and abuse of the important role of teaching in the church (James 3:1) are here related to the good and bad use of the tongue (James 3:9-12), the instrument through which teaching was chiefly conveyed (see Sirach 5:11-6:1; 28:12-26).

2 [13-18] This discussion of true wisdom is related to the previous reflection on the role of the teacher as one who is in control of his speech. The qualities of the wise man endowed from above are detailed (James 3:17-18; cf Gal 5:22-23), in contrast to the qualities of earthbound wisdom (James 3:14-16; cf 2 Cor 12:20).

James
Chapter 4

1 1 Where do the wars and where do the conflicts among you come from? Is it not from your passions 2 that make war within your members?

你们中间的战争是从那里来的？争端是从那里来的？岂不是从你们肢体中战斗的私欲来的吗？

2 You covet but do not possess. You kill and envy but you cannot obtain; you fight and wage war. You do not possess because you do not ask.

你们贪恋，若得不到，于是便要凶杀；你们嫉妒，若不能获得，于是就要争斗，起来交战。你们得不到，是因为你们不求；

3 You ask but do not receive, because you ask wrongly, to spend it on your passions.

你们求而不得，是因为你们求的不当，想要浪费在你们的淫乐中。

4 Adulterers! 3 Do you not know that to be a lover of the world means enmity with God? Therefore, whoever wants to be a lover of the world makes himself an enemy of God.

淫乱的人啊！你们不知道：与世俗友好，就是与天主为仇吗？所以谁若愿意作世俗的朋友，就成了天主的仇敌。

5 Or do you suppose that the scripture speaks without meaning when it says, ＂The spirit that he has made to dwell in us tends toward jealousy＂? 4

‘天主以嫉妒爱慕他在我们内所安置的神灵，’或者你们以为圣经的这句话是白说的吗？

6 But he bestows a greater grace; therefore, it says: ＂God resists the proud, but gives grace to the humble.＂ 5

但他还赐更大的恩宠呢！为此说：‘天主拒绝骄傲人，却赏赐恩宠于谦逊人。’

7 So submit yourselves to God. Resist the devil, and he will flee from you.

所以，你们要服从天主，对抗魔鬼，魔鬼就必逃避你们；

8 Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you of two minds.

你们要亲近天主，天主就必亲近你们。罪人们，你们务要洁净你们的手；三心两意的人，你们务要清洁你们的心！

9 Begin to lament, to mourn, to weep. Let your laughter be turned into mourning and your joy into dejection.

你们要感到可怜，要悲哀，要哭泣；让你们的喜笑变成悲哀，欢乐变成忧愁。

10 Humble yourselves before the Lord and he will exalt you.

你们务要在上主面前自谦自卑，他必要举扬你们。

11 Do not speak evil of one another, brothers. Whoever speaks evil of a brother or judges his brother speaks evil of the law and judges the law. 6 If you judge the law, you are not a doer of the law but a judge.

弟兄们，你们不要彼此诋毁。诋毁弟兄或判断自己弟兄的，就是诋毁法律，判断法律；若是你判断法律，你便不是守法者，而是审判者。

12 There is one lawgiver and judge who is able to save or to destroy. Who then are you to judge your neighbor?

只有一位是立法者和审判者，就是那能拯救人，也能消灭人的天主；然而你是谁，你竟判断近人？

13 7 Come now, you who say, ＂Today or tomorrow we shall go into such and such a town, spend a year there doing business, and make a profit＂—

好！现在你们说：＂今天或明天，我们要往这城和那城去，在那里住一年，作买卖获利。＂

14 you have no idea what your life will be like tomorrow. 8 You are a puff of smoke that appears briefly and then disappears.

其实，关于明天的事，你们还不知道；你们的生命是什么？你们原来不过是一股蒸气，出现片刻，以后就消失了。

15 Instead you should say, ＂If the Lord wills it, 9 we shall live to do this or that.＂

你们倒不如这样说：＂上主若愿意，我们就可以活着，就可以作这事或者那事。＂

16 But now you are boasting in your arrogance. All such boasting is evil.

可是现在，你们却猖狂自夸，这样的自夸，都是邪恶的。

17 So for one who knows the right thing to do and does not do it, it is a sin. 10

所以人若知道该行善，却不去行，这就是他的罪了。


Footnotes(注解)

1 [1-12] The concern here is with the origin of conflicts in the Christian community. These are occasioned by love of the world, which means enmity with God (4). Further, the conflicts are bound up with failure to pray properly (cf Matthew 7:7-11; John 14:13; 15:7; 16:23), that is, not asking God at all or using God's kindness only for one's pleasure (James 4:2-3). In contrast, the proper dispositions are submission to God, repentance, humility, and resistance to evil (James 4:7-10).

2 [1-3] Passions: the Greek word here (literally, ＂pleasures＂) does not indicate that pleasure is evil. Rather, as the text points out (James 4:2-3), it is the manner in which one deals with needs and desires that determines good or bad. The motivation for any action can be wrong, especially if one does not pray properly but seeks only selfish enjoyment (James 4:3).

3 [4] Adulterers: a common biblical image for the covenant between God and his people is the marriage bond. In this image, breaking the covenant with God is likened to the unfaithfulness of adultery.

4 [5] The meaning of this saying is difficult because the author of Jas cites, probably from memory, a passage that is not in any extant manuscript of the Bible. Other translations of the text with a completely different meaning are possible: ＂The Spirit that he (God) made to dwell in us yearns (for us) jealously,＂ or, ＂He (God) yearns jealously for the spirit that he has made to dwell in us.＂ If this last translation is correct, the author perhaps had in mind an apocryphal religious text that echoes the idea that God is zealous for his creatures; cf Exodus 20:5; Deut 4:24; Zechariah 8:2.

5 [6] The point of this whole argument is that God wants the happiness of all, but that selfishness and pride can make that impossible. We must work with him in humility (James 4:10).

6 [11] Slander of a fellow Christian does not break just one commandment but makes mockery of the authority of law in general and therefore of God.

7 [13-17] The uncertainty of life (James 4:14), its complete dependence on God, and the necessity of submitting to God's will (James 4:15) all help one know and do what is right (James 4:17). To disregard this is to live in pride and arrogance (James 4:16); failure to do what is right is a sin (James 4:17).

8 [14] Some important Greek manuscripts here have, ＂You who have no idea what tomorrow will bring. Why, what is your life?＂

9 [15] If the Lord wills it: often in piety referred to as the ＂conditio Jacobaea,＂ the condition James says we should employ to qualify all our plans.

10 [17] It is a sin: those who live arrogantly, forgetting the contingency of life and our dependence on God (James 4:13-16), are guilty of sin.

James
Chapter 5

1 1 Come now, you rich, weep and wail over your impending miseries.

好！你们富有的人啊，现在哭泣哀号罢！因为你们的灾难快来到了。

2 Your wealth has rotted away, your clothes have become moth-eaten,

你们的财产腐烂了，你们的衣服被蛀虫吃了，

3 your gold and silver have corroded, and that corrosion will be a testimony against you; it will devour your flesh like a fire. You have stored up treasure for the last days.

你们的金银生了锈，这锈要作控告你们的证据，也要像火一样吞食你们的肉。你们竟为末日积蓄了财宝！

4 Behold, the wages you withheld from the workers who harvested your fields are crying aloud, and the cries of the harvesters have reached the ears of the Lord of hosts.

看，工人们收割了你们的庄田，你们却扣留他们的工资，这工资喊冤，收割工人的呼声，已进入了万军上主的耳中。

5 You have lived on earth in luxury and pleasure; you have fattened your hearts for the day of slaughter.

你们在世上奢华宴乐，养肥了你们的心，等候宰杀的日子。

6 You have condemned; you have murdered the righteous one; he offers you no resistance. 2

你们定了义人的罪，杀害了他，他却没有抵抗你们。

7 3 Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient with it until it receives the early and the late rains. 4

弟兄们，直到主的来临，应该忍耐。看，农夫多么忍耐，期待田地里宝贵的出产，直到获得时雨和晚雨。

8 You too must be patient. Make your hearts firm, because the coming of the Lord is at hand.

你们也该忍耐，坚固你们的心，因为主的来临已接近了。

9 Do not complain, brothers, about one another, that you may not be judged. Behold, the Judge is standing before the gates.

弟兄们，不要彼此抱怨，免得你们受审判；看，审判者已站在门前。

10 Take as an example of hardship and patience, brothers, the prophets who spoke in the name of the Lord.

弟兄们，应拿那些曾因上主的名，讲话的先知们，作为受苦和忍耐的模范。

11 Indeed we call blessed those who have persevered. You have heard of the perseverance of Job, and you have seen the purpose of the Lord, because ＂the Lord is compassionate and merciful.＂

看，我们称那些先前坚忍的人，是有福的：约伯的坚忍，你们听见了；上主赐给他的结局，你们也看见了，因为上主是满怀怜悯和慈爱的。

12 But above all, my brothers, do not swear, either by heaven or by earth or with any other oath, but let your ＂Yes＂ mean ＂Yes＂ and your ＂No＂ mean ＂No,＂ that you may not incur condemnation. 5

可是我的弟兄们，最要紧的是不可起誓：不可指天起誓，不可指地起誓，不论什么誓都不可起；你们说话，是就说是，非就说非，免得你们招致审判。

13 Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praise.

你们中间有受苦的吗？他应该祈祷；有心安神乐的吗？他应该歌颂。

14 Is anyone among you sick? 6 He should summon the presbyters of the church, and they should pray over him and anoint (him) with oil in the name of the Lord,

你们中间有患病的吗？他该请教会的长老们来；他们该为他祈祷，因主的名给他传油：

15 and the prayer of faith will save the sick person, and the Lord will raise him up. If he has committed any sins, he will be forgiven. 7

出于信德的祈祷，必救那病人，主必使他起来；并且如果他犯了罪，也必得蒙赦免。

16 Therefore, confess your sins to one another and pray for one another, that you may be healed. The fervent prayer of a righteous person is very powerful.

所以你们要彼此告罪，彼此祈祷，为得痊愈。义人恳切的祈祷，大有功效。

17 Elijah was a human being like us; yet he prayed earnestly that it might not rain, and for three years and six months it did not rain upon the land.

厄里亚与我们是有同样性情的人，他恳切祈求不要下雨，雨就三年零六个月没有下在地上；

18 Then he prayed again, and the sky gave rain and the earth produced its fruit.

他又祈求，天便降下雨来，地上也生出了果实。

19 My brothers, if anyone among you should stray from the truth and someone bring him back,

我的弟兄们，你们中谁若迷失了真理，而有人引他回头，

20 he should know that whoever brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins. 8

该知道，那引罪人从迷途回头的人，必救自己的灵魂免于死亡，并遮盖许多罪过。


Footnotes(注解)

1 [1-6] Continuing with the theme of the transitory character of life on earth, the author points out the impending ruin of the godless. He denounces the unjust rich, whose victims cry to heaven for judgment on their exploiters (James 5:4-6). The decay and corrosion of the costly garments and metals, which symbolize wealth, prove them worthless and portend the destruction of their possessors (James 5:2-3).

2 [6] The author does not have in mind any specific crime in his readers' communities but rather echoes the Old Testament theme of the harsh oppression of the righteous poor (see Proverb 1:11; Wisdom 2:10, 12, 20).

3 [7-11] Those oppressed by the unjust rich are reminded of the need for patience, both in bearing the sufferings of human life (James 5:9) and in their expectation of the coming of the Lord. It is then that they will receive their reward (James 5:7-8, 10-11; cf Hebrews 10:25; 1 John 2:18).

4 [7] The early and the late rains: an expression related to the agricultural season in ancient Palestine (see Deut 11:14; Jeremiah 5:24; Joel 2:23).

5 [12] This is the threat of condemnation for the abuse of swearing oaths (cf Matthew 5:33-37). By heaven or by earth: these words were substitutes for the original form of an oath, to circumvent its binding force and to avoid pronouncing the holy name of God (see Exodus 22:10).

6 [14] In case of sickness a Christian should ask for the presbyters of the church, i.e., those who have authority in the church (cf Acts 15:2, 22-23; 1 Tim 5:17; Titus 1:5). They are to pray over the person and anoint with oil; oil was used for medicinal purposes in the ancient world (see Isaiah 1:6; Luke 10:34). In Mark 6:13, the Twelve anoint the sick with oil on their missionary journey. In the name of the Lord: by the power of Jesus Christ.

7 [15] The results of the prayer and anointing are physical health and forgiveness of sins. The Roman Catholic Church (Council of Trent, Session 14) declared that this anointing of the sick is a sacrament ＂instituted by Christ and promulgated by blessed James the apostle.＂

8 [20] When a Christian is instrumental in the conversion of a sinner, the result is forgiveness of sins and a reinstatement of the sinner to the life of grace.