525 英翻中 雅各書 第十章 God's grace is enough for you. 上帝的恩典夠你用. 9/03/2026
九月十六日晨曦默思, 主耶穌啟示祂的子民, 祂的恩典夠我們用. 親愛的主內訪友, 不知道您有沒有在您的人生中領悟到祂的應許? 保羅為他身上的剌, 向主禱告祈求三次之多, 上帝給他的回應是, "我的恩典夠你用, 因為我的能力, 是在人的軟弱上顯得完全."
" 祂對我說，我的恩典夠你用的，因為我的能力，是在人的軟弱上顯得完全。 " （林后 12:9 新國際版）
保羅很少提及在林后十二章里所暗指的，那「主的啟示和异象」的性質，這是很有意思。保羅曾說過，若憑著這些而夸耀，這是毫無益處的。他是不得已被迫而后才將「十四年前」的經歷透露出來。哦！十四年！然而我們中間有許多人，只要他們從神那里直接得著一些東西，全城的人就都知道了，如果要他們忍住兩年，那就不知道需要多大的力量才行！但保羅雖然等到這么久（十四年）還沒有告訴我們，那异象到底是怎樣的，不過只提及那是更進一步的看見基督。他告訴我們看見了异象引致的后果——「肉身上的一根剌」，并神對他三次祈求那恩惠的回答。不是异象本身，而是主對他那滿有恩惠的回答，給多人帶來得力的幫助。
September 16
“But He said to me, 'My grace is sufficient for you, for my power is made perfect in weakness.' ” (2 Corinthians 12:9 NIV)
It is interesting that Paul rarely mentions the nature of the "revelation and vision of the Lord" to which he is alluded in 2 Corinthians Chpt. 12. Paul once said that it is useless to boast in these things. He was forced to reveal his experiences "fourteen years ago". Oh! Fourteen years! However, there are many people among us. As long as they receive something directly from God, the whole city will know it immdeately. If they are required to keep it for secret two years, its very hard for them to do it! But even though Paul waited so long (fourteen years), he still did not tell us what the realy of the vision was. He only mentioned that it was a further knowledge of Christ. He tells us of the result of the vision --- "a thorn in the flesh" --- and of God's answer to his three prayers for that favor. It was not the vision itself, but the Lord's gracious answer to him, which brought to many people the gret help.
CHAPTER ELEVEN MONEY TALKS James 5:1–6
If money talks,” said a popular comedian, “all it ever says to me is goodbye!”
But money was not saying goodbye to the men James addressed in this section of his letter. These men were rich, and their riches were sinful. They were using their wealth for selfish purposes and were persecuting the poor in the process.
One of the themes that runs through James 5 is “trouble.” We meet poor people deprived of their wages (James 5:4), as well as people who are physically afflicted (James 5:13–16) and spiritually backslidden (James 5:19–20). A second theme that James introduced is “prayer.” The poor laborers cry out to God (James 5:4). The sick and afflicted should pray (James 5:13–16). He cited Elijah as an example of one who believed in prayer (James 5:17–18).
When you join these two themes, you arrive at the fifth mark of the mature Christian: he is prayerful in troubles. Instead of giving up when troubles come, the mature believer turns to God in prayer and seeks divine help. The immature person trusts in his own experience and skill, or else turns to others for help. While it is true that God often meets our needs through the hands of other people, this aid must be the result of prayer.
James did not say it was a sin to be rich. After all, Abraham was a wealthy man, yet he walked with God and was greatly used of God to bless the whole world. James was concerned about the selfishness of the rich and advised them to “weep and howl.” He gave three reasons for his exhortation.
1. The Way They Got Their Wealth (5:4, 6a)
The Bible does not discourage the acquiring of wealth. In the law of Moses, specific rules are laid down for getting and securing wealth. The Jews in Canaan owned their own property, worked it, and benefited from the produce. In several of His parables, Jesus indicated His respect for personal property and private gain. There is nothing in the Epistles that contradicts the right of private ownership and profit.
What the Bible does condemn is acquiring wealth by illegal means or for illegal purposes. The prophet Amos thundered a message of judgment against the wealthy upper crust who robbed the poor and used their stolen wealth for selfish luxuries. Isaiah and Jeremiah also exposed the selfishness of the rich and warned that judgment was coming. It is in this spirit that James wrote. He gave two illustrations of how the rich acquired their wealth.
Holding back wages (5 : 4). Laborers were hired and paid by the day and did not have any legal con[1]tracts with their employers. The parable of the laborers in Matthew 20:1–16 gives some idea of the system in that day. In the law, God gave definite instructions concerning the laboring man in order to protect him from the oppressive employer.
“You shall not oppress a hired servant who is poor and needy, whether he is one of your countrymen or one of your aliens who is in your land in your towns. You shall give him his wages on his day before the sun sets, for he is poor and sets his heart on it; so that he may not cry against you to the Lord and it become sin in you” (Deut. 24:14–15 nasb). “You shall not oppress your neighbor, nor rob him. The wages of a hired man are not to remain with you all night until morning” (Lev. 19:13 nasb).
“Woe to him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbor’s service without wages, and giveth him not for his work” (Jer. 22:13).
“那行不義蓋房、行惡蓋房的有禍了；無償使用鄰舍的勞役，不為他的工作而給他的”（耶22:13）。
These rich men had hired the laborers and promised to pay them a specific amount. The men had completed their work but had not been paid. The tense of the verb “kept back” in the original Greek indicates that the laborers never will get their salaries.
這些富人僱傭了這些工人，並承諾支付一定的報酬。這些人已經完成了他們的工作，但沒有得到報酬。原始希臘語中動詞“保留”的時態表示勞動者永遠不會得到他們的工資。
“Thou shalt not steal” is still the law of God, and it is a law He will enforce. As Christians, it behooves us to be faithful to pay our bills. As a pastor, I find myself embarrassed when unsaved men tell me about Christians who owe them money and apparently have no intention of paying.
“不可偷盜”仍然是上帝的律法，也是祂要執行的律法。作為基督徒，我們應該忠實地支付賬單。作為一名牧師，當未得救的人告訴我基督徒欠他們錢但顯然無意付款時，我感到很尷尬。
I recall meeting a doctor friend while I was visiting in the hospital. “How are things going?” I asked, and he replied, “Oh, I guess things are OK.”
我記得我在醫院探望時遇到了一位醫生朋友。 “事情進行得如何？”我問，他回答說：“哦，我想一切都好。”
“I pray for you,” I told him, wanting to be an encouragement.
“我為你祈禱，”我告訴他，想要鼓勵他。
“I appreciate that,” he replied. “But while you’re at it, pray for all the people who owe me money. It’d help if they would pay up!”
“我很感激，”他回答道。 “但是當你這樣做的時候，為所有欠我錢的人祈禱。如果他們付錢會有所幫助！”
Controlling the courts (5 : 6a). It is often the case that those who have wealth also have political power and can get what they want. “What is the Golden Rule?” asked a character in a comic strip. His friend answered, “Whoever has the gold makes the rules!” James asked, “Do not the rich men oppress you and draw you before the judgment seats?” (2:6).
控制法庭 (5 : 6a)。通常情況下，有錢人也有政治權力，可以得到想要的東西。 “什麼是黃金法則？”問漫畫中的一個角色。他的朋友回答說：“誰擁有黃金，誰制定規則！”雅各說：“富人不是欺壓你，把你拉到審判台前嗎？” (2:6)。
When the name Watergate is mentioned, nobody thinks of a beautiful hotel. That word reminds us of an ugly episode in American history that led to the revelation of lies and the resignation of the president of the United States. Each side accused the other of obstructing justice and manipulating the laws.
當提到水門事件時，沒有人會想到一家美麗的酒店。這個詞讓我們想起了美國歷史上一個醜陋的插曲，它導致了謊言的揭露和美國總統的辭職。雙方都指責對方妨礙司法公正和操縱法律。
When God established Israel in her land, He gave the people a system of courts (see Deut. 17:8–13). He warned the judges not to be greedy (Ex. 18:21). They were not to be partial to the rich or the poor (Lev. 19:15). No judge was to tolerate perjury (Deut. 19:16–21). Bribery was condemned by the Lord (Isa. 33:15; Mic. 3:11; 7:3). The prophet Amos denounced the judges in his day who took bribes and “fixed” cases (Amos 5:12, 15).
當上帝在她的土地上建立以色列時，他給了人民一個法庭系統（見申命記 17：8-13）。他警告法官不要貪婪（出埃及記 18:21）。他們不應該偏袒富人或窮人（利未記 19:15）。沒有法官可以容忍偽證（申命記 19:16-21）。賄賂被主定罪（賽 33:15；彌 3:11；7:3）。先知阿摩司譴責在他那個時代行賄和“定案”的士師（阿摩司書 5:12, 15）。
The courts in James’ day were apparently easy to control if you had enough money. The poor workers could not afford expensive lawsuits, so they were beaten down every time. The workers had the just cause, but they were not given justice. Instead, they were abused and ruined. (“Killed” should probably be taken in a figurative way, as in James 4:2, though it is possible that the rich men could so oppress the poor that the poor would die.) The poor man did not resist the rich man because he had no weapons with which to fight. All he could do was call on the Lord for justice.
如果你有足夠的錢，詹姆斯時代的法庭顯然很容易控制。貧窮的工人負擔不起昂貴的官司，所以每次都被打倒。工人們有正當的理由，但他們沒有得到公正的對待。相反，他們被虐待和毀了。 （“被殺”可能應該用比喻的方式來理解，就像在雅各書 4:2 中一樣，儘管富人可能會如此壓迫窮人，以至於窮人會死去。）窮人並沒有反抗富人，因為他沒有可以戰鬥的武器。他所能做的就是呼求主伸張正義。
The Bible warns us against the securing of wealth by illegal means. God owns all wealth (Ps. 50:10); He permits us to be stewards of His wealth for His glory. “Wealth obtained by fraud dwindles, but the one who gathers by labor increases it” (Prov. 13:11 nasb). It is “the hand of the diligent that makes rich” (Prov. 10:4). “Do not weary yourself to gain wealth” (Prov. 23:4). We must put God first in our lives, and He will see to it that we always have all that we need (Matt. 6:33).
聖經警告我們不要通過非法手段獲取財富。上帝擁有所有的財富（詩篇 50:10）；為了他的榮耀，他允許我們成為他財富的管家。 “因欺詐而得的財富會減少，但勞碌得來的卻會增加”（箴言 13:11 nasb）。是“發財之人的手”（箴言 10:4）。 “不要為富足而疲倦”（箴言 23:4）。我們必須將上帝放在我們生活中的首位，他會確保我們始終擁有所需的一切（馬太福音 6:33）。
2..The Way the Rich Used Their Wealth (5:3–5)
2..富人使用財富的方式（5:3-5）
It is bad enough to gain wealth in a sinful way, but to 880 James 5 use that wealth in sinful ways just makes the sin greater.
以有罪的方式獲得財富已經夠糟糕的了，但對於 880 雅各書 5 來說，以有罪的方式使用財富只會使罪變得更大。
They stored it up (5 : 3). Of course, there is nothing sinful about saving. “For the children ought not to lay up for the parents, but the parents for the children” (2 Cor. 12:14). “But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel” (1 Tim. 5:8). “Then you ought to have put my money in the bank, and on my arrival I would have received my money back with interest” (Matt. 25:27 nasb).
他們把它儲存起來（5:3）。當然，拯救並沒有什麼罪惡。 “兒女不應為父母積蓄，父母應為兒女積蓄”（2 Cor. 12:14）。 “但若有人不為自己，特別是為自己家的人供養，他就是背棄了信仰，比不信的人還壞”（提前書 5:8）。 “那麼你應該把我的錢存入銀行，我一到，我就會連本帶利地收回我的錢”（馬太福音 25:27 nasb）。
But it is wrong to store up wealth when you owe money to your employees. These rich men were hoarding grain, gold, and garments. They thought that they were rich because they had these possessions. Instead of laying up treasures in heaven by using their wealth for God’s glory (Matt. 6:19ff.), they were selfishly guarding it for their own security and pleasure. Not more than ten years after James wrote this letter, Jerusalem fell to the Romans, and all this accumulated wealth was taken.
但是欠員工錢的時候囤積財富是錯誤的。這些富人囤積糧食、黃金和衣服。他們認為他們富有是因為他們擁有這些財產。他們沒有將財富積蓄在天上以榮耀上帝（馬太福音 6:19 以後），而是為了自己的安全和快樂而自私地保護它。雅各寫這封信後不到十年，耶路撒冷就被羅馬人攻陷，所有這些積累的財富都被奪走了。
What did Jesus mean by “laying up treasures in heaven”? Did He mean we should “sell everything and give to the poor” as He instructed the rich young ruler? I think not. He spoke that way to the rich ruler because covetousness was the young man’s besetting sin, and Jesus wanted to expose it. To lay up treasures in heaven means to use all that we have as stewards of God’s wealth. You and I may possess many things, but we do not own them. God is the Owner of everything, and we are His stewards.
耶穌說“積攢財寶在天上”是什麼意思？他的意思是我們應該“變賣一切，周濟窮人”嗎？我想不是。他這樣對有錢的官長說話，因為貪婪是這個年輕人的罪孽，耶穌想揭露它。積蓄財寶在天上意味著使用我們所有的一切，作為上帝財富的管家。你我可能擁有很多東西，但我們不擁有它們。上帝是萬物的主人，我們是祂的管家。
What we possess and use are merely things, apart from the will of God. When we yield to His will and use what He gives us to serve Him, then things become treasures and we are investing in eternity. What we do on earth is recorded in heaven, and God keeps the books and pays the interest.
我們所擁有的、所使用的，都不過是神的旨意之外的東西。當我們順服祂的旨意，用祂所賜給我們的來事奉祂時，事物就會變成寶藏，我們就是在投資永恆。我們在地上的所作所為都記載在天上，神記賬，還利息。
What a tragedy it is to see people “heap up treasures for the last days” instead of “laying up treasures in heaven.” The Bible does not discourage saving, or even investing; but it does condemn hoarding.
看到人們“積攢末世的財寶”而不是“積攢天上的財寶”，這是何等的悲哀。聖經並不勸阻儲蓄，甚至投資；但它確實譴責囤積行為。
They kept others from benefiting from it (5 : 4). By fraudulent means, the rich men robbed the poor. The rich men were not using their own wealth, but they would not pay their laborers and permit them to use the wealth. Perhaps they were waiting for salaries to go down.
他們阻止其他人從中受益（5：4）。富人通過欺詐手段掠奪窮人。富人沒有使用自己的財富，但他們不支付工人的工資，允許他們使用這些財富。也許他們正在等待薪水下降。
Since we are stewards of God’s wealth, we have certain responsibilities toward our Master. We must be faithful to use what He gives us for the good of others and the glory of God. “Moreover, it is required in stewards, that a man be found faithful” (1 Cor. 4:2). Joseph was a faithful steward in Potiphar’s house, and Potiphar prospered. There are ways that we can use God’s wealth to help others.
因為我們是神財富的管家，我們對我們的主負有一定的責任。我們必須忠心地使用祂所賜給我們的東西來造福他人和榮耀上帝。 “此外，管家必須要有忠心的人”（林前 4:2）。約瑟是波提乏家裡忠心的管家，波提乏繁榮昌盛。我們可以通過多種方式使用上帝的財富來幫助他人。
They lived in luxury (5 : 5). “You have lived in high style on the earth!” (James 5:5, literal translation). Luxury is waste, and waste is sin.
他們過著奢華的生活（5：5）。 “你在地球上過著高尚的生活！” （雅各書 5:5，直譯）。奢侈是浪費，浪費是罪惡。
A magazine advertisement told of the shopping spree of an oil-rich sultan. He purchased nineteen Cadillacs, one for each of his nineteen wives, and paid extra to have the cars lengthened. He also bought two Porsches, six Mercedes, a $40,000 speedboat and a truck for hauling it. Add to the list sixteen refrigerators, $47,000 worth of women’s luggage, two Florida grape[1]fruit trees, two reclining chairs, and one slot machine. His total bill was $1.5 million, and he had to pay another $194,500 to have everything delivered. Talk about living in luxury!
一則雜誌廣告講述了一位盛產石油的蘇丹的購物狂潮。他購買了 19 輛凱迪拉克，給他的 19 個妻子每人一輛，並支付額外費用來加長汽車。他還買了兩輛保時捷、六輛奔馳、一艘價值 40,000 美元的快艇和一輛拖車。將 16 台冰箱、價值 47,000 美元的女士行李箱、兩棵佛羅里達葡萄果樹、兩把躺椅和一台老虎機添加到列表中。他的總賬單為 150 萬美元，他還必須支付 194,500 美元才能交付所有物品。暢談奢華生活！
All of us are grateful for the good things of life, and we would certainly not want to return to primitive conditions. But we recognize the fact that there is a point of diminishing returns. “Tell me what thou dost need,” said the Quaker to his neighbor, “and I will tell thee how to get along without it.” Jesus said, “Beware and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions” (Luke 12:15 nasb). These rich men James addressed were feeding themselves on their riches and starving to death. The Greek word pictures cattle being fattened for the slaughter.
我們都對生活中的美好事物心存感激，我們當然不想回到原始狀態。但我們認識到存在收益遞減點的事實。 “告訴我你需要什麼，”貴格會教徒對他的鄰居說，“我會告訴你沒有它怎麼辦。”耶穌說：“要當心，提防各種形式的貪婪；因為人即使富足，也不以所有的為生命”（路加福音 12:15 nasb）。雅各所說的這些富人正在靠他們的財富養活自己，餓死了。這個希臘詞描繪了為屠宰而養肥的牛。
There is a great difference between enjoying what God has given us (1 Tim. 6:17) and living extravagantly on what we have withheld from others. Even if what we have has been earned lawfully and in the will of God, we must not waste it on selfish living. There are too many needs to be met.
享受上帝賜給我們的東西（提前 6:17）和奢侈地生活在我們從別人那裡扣留的東西之間有很大的不同。即使我們的所得是合法所得併符合上帝的旨意，我們也不能將其浪費在自私的生活上。需要滿足的需求太多了。
Luxury has a way of ruining character. It is a form of self-indulgence. If you match character with wealth, you can produce much good, but if you match selfindulgence with wealth, the result is sin. The rich man Jesus described in Luke 16:19–31 would have felt right at home with the rich men James wrote to!
奢侈品有一種破壞性格的方式。這是一種自我放縱的形式。如果將品格與財富相匹配，您可以產生很多好處，但如果將自我放縱與財富相匹配，結果就是犯罪。耶穌在路加福音 16 章 19-31 節中描述的富人會與雅各寫信給的富人在一起感到賓至如歸！
3. What Their Riches Will Do (5:1–4)
3. 他們的財富會做什麼（5:1-4）
The rich thought they had it made because of their wealth, but God thought otherwise. “How l for your miseries that shall come upon you” (James 5:1). James described the consequences of misusing riches.
富人認為這是因為他們的財富，但上帝不這麼認為。 “我為將要臨到你身上的苦難是何等的悲哀”（雅各書 5：1）。雅各描述了濫用財富的後果。
Riches will vanish (vv. 2–3a). Grain will rot (“corrupted” in James 5:2); gold will rust; and garments will become moth-eaten. Nothing material in this world will last forever. The seeds of death and decay are found in all of creation.
財富會消失（2-3a）。穀物會腐爛（雅各書 5：2 中的“腐爛”）；黃金會生鏽；衣服會被蟲蛀。這個世界上沒有任何物質會永遠存在。死亡和腐爛的種子存在於所有受造物中。
It is a great mistake to think there is security in wealth. Paul wrote, “Instruct those who are rich in this present world not to be conceited, or to fix their hope on the uncertainty of riches” (1 Tim. 6:17). Riches are uncertain. The money market fluctuates from hour to hour, and so does the stock market. Actually, gold does not rust the way iron does, but the idea is the same: the gold is losing its value. Add to this the fact that life is brief, and we cannot take wealth with us, and you can see how foolish it is to live for the things of this world. God said to the rich man, “Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?” (Luke 12:20).
認為財富有保障是一個很大的錯誤。保羅寫道：“教導今世富足的人不要自負，也不要將希望寄託在財富的無常上”（提前書 6:17）。財富是不確定的。貨幣市場每小時都在波動，股票市場也是如此。實際上，黃金不像鐵那樣生鏽，但道理是一樣的：黃金正在貶值。再加上生命是短暫的，我們不能帶走財富，你可以看到為這個世界上的東西而活是多麼愚蠢。上帝對財主說：“笨蛋，今夜需要你的靈魂，那麼你所提供的那些東西將歸誰呢？” （路加福音 12:20）。
Misused riches erode character (v. 3). “Their corrosion … will eat your flesh like fire” (James 5:3 niv). This is a present judgment: the poison of wealth has infected them and they are being eaten alive. Of itself, money is not sinful; it is neutral. But “the love of money is the root of all evil” (1 Tim. 6:10). “Thou shalt not covet” is the last of the Ten Commandments, but it is the most dangerous. Covetousness will make a person break all the other nine commandments.
濫用財富侵蝕品格（第 3 節）。 “它們的腐蝕……會像火一樣吞噬你的肉”（雅各書 5：3）。這是現在的判斷：財富的毒藥已經感染了他們，他們正在被活生生地吃掉。金錢本身沒有罪；它是中立的。但是“貪財是萬惡之源”（提前書 6:10）。 “不可貪心”是十誡中的最後一條，但卻是最危險的。貪婪會使人違反所有其他九誡。
Abraham was a rich man, but he maintained his faith and character. When Lot became rich, it ruined his character and ultimately ruined his family. It is good to have riches in your hand provided they do not get into your heart. “If riches increase, set not your heart upon them” (Ps. 62:10). “A good name is rather to be chosen than great riches, and loving favor rather than silver and gold” (Prov. 22:1).
濫用財富侵蝕品格（第 3 節）。 “它們的腐蝕……會像火一樣吞噬你的肉”（雅各書 5：3）。這是現在的判斷：財富的毒藥已經感染了他們，他們正在被活生生地吃掉。金錢本身沒有罪；它是中立的。但是“貪財是萬惡之源”（提前書 6:10）。 “不可貪心”是十誡中的最後一條，但卻是最危險的。貪婪會使人違反所有其他九誡。
亞伯拉罕是一個富有的人，但他保持了他的信仰和品格。當羅得變得富有時，這毀了他的品格，最終毀了他的家庭。財富在你手中是好的，只要它們不進入你的心。 “如果財富增加，不要將心放在他們身上”（詩篇 62:10）。 “美名勝過大財，恩寵強於金銀”（箴言 22:1）。
Judgment is a certainty (vv. 3, 5). James not only saw a present judgment (their wealth decaying, their character eroding), but also a future judgment before God. Jesus Christ will be the Judge (James 5:9), and His judgment will be righteous.
審判是確定無疑的（3、5 節）。雅各不僅看到了現在的審判（他們的財富衰敗，品格敗壞），而且還看到了未來在上帝面前的審判。耶穌基督將是審判者（雅各書 5:9），他的審判將是公義的。
Note the witnesses that God will call on that day of judgment. First, the rich men’s wealth will witness against them (James 5:3). Their rotten grain, rusted gold and silver, and moth-eaten garments will bear witness of the selfishness of their hearts. There is a bit of irony here: the rich men saved their wealth to help them, but their hoarded riches will only testify against them.
請注意上帝在審判那天會召來的證人。首先，富人的財富將見證他們（雅各書 5:3）。他們腐爛的穀物、生鏽的金銀和被蟲蛀的衣服都將見證他們內心的自私。這裡有一點諷刺：富人儲蓄財富來幫助他們，但他們囤積的財富只會證明他們不利於他們。
The wages they held back will also witness against them in court (James 5:4a). Money talks! These stolen salaries cry out to God for justice and judgment. God heard Abel’s blood cry out from the ground (Gen. 4:10), and He hears this stolen money cry out too.
他們扣留的工資也會在法庭上對他們不利（雅各書 5:4a）。有錢能使鬼推磨！這些被盜的工資向上帝呼求正義和審判。上帝聽到亞伯的血從地裡呼喊出來（創世記 4:10），他也聽到了這贓款的呼喊聲。
The workers will also testify against them (James 5:4). There will be no opportunities for the rich to bribe the witnesses or the Judge. God hears the cries of His oppressed people and He will judge righteously.
工人也會作證控告他們（雅各書 5：4）。富人將沒有機會賄賂證人或法官。上帝聽到他受壓迫人民的呼聲，他會公義審判。
This judgment is a serious thing. The lost will stand before Christ at the Great White Throne (Rev. 20:11–15). The saved will stand before the Judgment Seat of Christ (Rom. 14:10–12; 2 Cor. 5:9–10). God will not judge our sins, because they have already been judged on the cross, but He will judge our works and our ministry. If we have been faithful in serving and glorifying Him, we will receive a reward; if we have been unfaithful, we shall lose our reward but not our salvation (1 Cor. 3:1–15).
這個判斷是很嚴肅的事情。失喪的人將在白色的大寶座上站在基督面前（啟示錄 20：11-15）。得救的人將站在基督的審判台前（羅馬書 14:10-12；2 Cor. 5:9-10）。神不會審判我們的罪，因為他們已經在十字架上受過審判，但祂會審判我們的行為和我們的事工。如果我們忠心事奉並榮耀祂，我們就會得到獎賞；如果我們不忠，我們將失去獎賞，但不會失去救恩（林前 3:1-15）。
The loss of a precious opportunity (5 : 3). “The last days” indicates that James believed that the coming of the Lord was near (see James 5:8–9). We must “buy up the opportunity” (Eph. 5:16, literal translation) and work while it is day (John 9:4). Think of the good that could have been accomplished with that hoarded wealth. There were poor people in that congregation who could have been helped (James 2:1–6). There were workers who deserved their wages. Sad to say, in a few years the Jewish nation was defeated and scattered, and Jerusalem destroyed.
失去寶貴的機會（5：3）。 “末世”表明雅各相信主再來的日子近了（見雅各書 5：8-9）。我們必須“把握機會”（弗 5:16，直譯）並在白天工作（約翰福音 9:4）。想想那些囤積的財富本可以帶來的好處。會眾中有些窮人本可以得到幫助（雅各書 2：1-6）。有些工人應得的工資。可悲的是，幾年後，猶太民族被擊敗並分散，耶路撒冷被摧毀。
It is good to have the things that money can buy, provided you also have the things that money cannot buy. What good is a $500,000 house if there is no home? Or a million-dollar diamond ring if there is no love? James did not condemn riches or rich people; he condemned the wrong use of riches, and rich people who use their wealth as a weapon and not as a tool with which to build.
有錢能買到的東西，只要你也有錢買不到的東西就好了。如果沒有家，價值 50 萬美元的房子有什麼用？還是沒有愛情的百萬鑽戒？雅各沒有譴責富人或富人；他譴責對財富的錯誤使用，以及將財富用作武器而非建設工具的富人。
It is possible to be “poor in this world” (James 2:5) and yet rich in the next world. It is also possible to be “rich in this world” (1 Tim. 6:17) and poor in the next world. The return of Jesus Christ will make some people poor and others rich, depending on the spiritual condition of their hearts. “For where your treasure is, there will your heart be also” (Matt. 6:21).
有可能“在今世貧窮”（雅各書 2:5）而在來世富有。也有可能“在今世富有”（提前書 6:17）而在來世貧窮。耶穌基督的再來會使一些人貧窮，另一些人富裕，這取決於他們內心的屬靈狀況。 “因為你的財寶在哪裡，你的心也在那裡”（馬太福音 6:21）。
What we keep, we lose. What we give to God, we keep, and He adds interest to it. A famous preacher, known for his long sermons, was asked to give the annual “charity sermon” for the poor. It was suggested that if he preached too long, the congregation might not give as much as they should.
我們保留什麼，就會失去什麼。我們給上帝的，我們會保留，他會增加興趣。一位以長篇佈道著稱的著名傳教士被要求為窮人進行年度“慈善佈道”。有人建議，如果他講道時間過長，會眾可能不會給予應有的給予。
The preacher read his text from Proverbs 19:17— “He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will He pay him again.” His sermon indeed was brief:
傳道人從箴言 19:17 讀到他的文字——“憐憫貧窮的，就是藉給耶和華；他所賜的，他必還給他。”他的講道確實很簡短：
“If you like the terms, then put down your money.”
“如果你喜歡這些條款，那就放下你的錢。”
Yes, money talks. What will it say to you at the last judgment?
是的，金錢會說話。在最後的審判中它會對你說什麼？
感謝上帝。
