517 英翻中 第四章 Quit Kidding Yourself 不要自欺欺人 03/03/2026

517 英翻中 雅各書 第四章            Quit Kidding Yourself            不要自欺欺人                            03/03/2026

親愛的主內訪友, 您在圖書館內有沒有發現一本書直接談到 " 自欺欺人 " 的書, 如今在這敗壞的世界充滿了欺騙的事.  只有聖經勸導人不要自欺欺人,   因為聖經告訴我們有一位在天上的主耶穌,   到世界末日, 祂肯定要來到世上審判死人及活人,   祂知道你有沒有自欺欺人,   依你在世的行事為人來審判我們這些罪人.

CHAPTER FOUR                               Quit Kidding Yourself                           James 1:19–27
第四章                                                   不要自欺欺人                                        雅各书 1:19-27

驕傲的人，萬清該拗耳朵!  11/3/21 11:00AM

The emphasis in this section is on the dangers of self-deception: “deceiving your own selves” (James 1:22); “deceiveth his own heart” (James 1:26). If a Christian sins because Satan deceives him, that is one thing. But if he deceives himself, that is a far more serious matter.
本节的重点是自欺的危险：“自欺欺人”（雅各书 1:22）； “欺哄自己的心”（雅各书 1:26）。如果基督徒因为撒旦欺骗他而犯罪，那又是另外一回事。但如果他自欺欺人的犯罪，那就更严重了。
 
Many people are deceiving themselves into thinking they are saved when they are not. “Many will say to me in that day, ‘Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?’ And then will I profess unto them, ‘I never knew you: depart from me, ye that work iniquity’” (Matt. 7:22–23).
许多人自欺欺人，以为自己得救了，其实不然。 “到那日，有许多人对我说，‘主啊，主啊，我们不是奉你的名说预言吗？奉你的名赶鬼？并且奉你的名行了许多奇妙的事？”然后我要向他们明說，“我从来不认识你们；你们这作恶的，离开我吧”（马太福音 7:22-23）。
 
But there are true believers who are fooling themselves concerning their Christian walk. They think they are spiritual when they are not. It is a mark of maturity when a person faces himself honestly, knows himself, and admits his needs. It is the immature person who pretends, “I am rich, and increased with goods, and have need of nothing” (Rev. 3:17).
但也有真信徒在他们的行为上自欺欺人。他们认为自己是属灵的，其实不然。人诚实地面对自己，了解自己，承认自己的需要，这是成熟的标志。但是不成熟的人假装说，“我富有，发了财，一无所缺”（启示錄3:17）。
 
Spiritual reality results from the proper relationship to God through His Word. God’s Word is truth (John 17:17), and if we are rightly related to God’s truth, we cannot be dishonest or hypocritical. In these verses, James stated that we have three responsibilities toward God’s Word, and if we fulfill these responsibilities, we will have an honest walk with God and men.
属灵的实存(reality, 永遠存在)来自于通过上帝的话语与祂建立正确的关系。上帝的话就是真理（约翰福音 17:17），如果与上帝的真理有正确的关系，我们就会诚实，或不虚伪。在这几节经文中，雅各说我们对上帝的话语负有三项责任，如果我们尽到这些责任，我们就能与上帝和人诚实地同行。
 
Receive the Word (1:19–21)
领受上帝的道（1:19-21）
 
James called God’s Word “the engrafted word” (James 1:21), which means “the implanted word.” Borrowing from our Lord’s Parable of the Sower (Matt. 13:1–9, 18–23), he compared God’s Word to seed and the human heart to soil. In His parable, Jesus described four kinds of hearts: the hard heart, which did not understand or receive the Word and therefore bore no fruit; the shallow heart, which was very emotional but had no depth and bore no fruit; the crowded heart, which lacked repentance and permitted sin to crowd out the Word; and the fruitful heart, which received the Word, allowed it to take root, and produced a harvest of fruit.
雅各称上帝的话语为“栽種的道”（雅各书 1:21），意思是“植入的道”。借用我们主的撒种比喻（马太福音 13:1-9, 18-23），祂将上帝的话比作种子，将人心比作土壤。在祂的比喻中，耶稣描述了四种內心：刚硬的心，不明白或不接受上帝的道，因此不能结果實；浅薄的心，很感性却没有深度，也没有结果子；拥挤的心，缺乏悔改，任凭罪将上帝的话挤住；多结果子善良的心，是接受了圣言，让祂的道生根发芽，结出果子。

The final test of salvation is fruit. This means a changed life, Christian character and conduct, and ministry to others in the glory of God. This fruit might be winning souls to Christ (Rom. 1:16), growing in holy living (Rom. 6:22), sharing our material possessions (Rom. 15:28), spiritual character (Gal. 5:22–23), good works (Col. 1:10), and even praising the Lord (Heb. 13:15). Religious works may be manufactured, but they do not have life in them, nor do they bring glory to God. Real fruit has in it the seed for more fruit, so that the harvest continues to grow fruit, more fruit, much fruit (John 15:1–5).
得救的最后考验是果子。这意味着生命的改变、基督徒的品格和行为，以及在上帝的荣耀中为他人服务。这种果子可能是为基督赢得灵魂（罗马书 1:16），在圣洁生活中成长（罗马书 6:22），分享我们所擁有的物质（罗马书 15:28），属灵品格（加拉太书 5:22-23） ），善行（歌羅西書 1:10），甚至赞美主（希伯來書 13:15）。宗教作品可以制造出来，但它们里面没有生命，也不能荣耀上帝。真正的果子能结出更多果子的种子，所以庄稼会继续栽培结出果子，更多的果子，數不清的果子（约翰福音 15：1-5）。
 
But the Word of God cannot work in our lives unless we receive it in the right way. Jesus not only said, “Take heed what ye hear” (Mark 4:24), but He also said, “Take heed how ye hear” (Luke 8:18). Too many people are in that tragic condition in which “hearing they hear not, neither do they understand” (Matt. 13:13). They attend Bible classes and church services but never seem to grow. Is it the fault of the teacher or the preacher? Perhaps, but it may also be the fault of the hearer. It is possible to be “dull of hearing” (Heb. 5:11) because of decay of the spiritual life.
但是，除非我们以正确的方式接受上帝的话语，否则聖言无法在我们生命中发挥作用。耶稣不仅说，“你们要留心所听见的”（马可福音 4：24），而且他还说，“你们要留心怎样去听”（路加福音 8：18）。太多的人处于“听也听不见，明也不明白”的悲惨境地（马太福音 13:13）。他们参加圣经课程和教堂崇拜，但似乎从未成长。是老师的错呢?还是传道人的错？ 也许听道者的错。由于属灵生命的衰败，有可能“耳朵重听”（希伯来书 5:11）。
 
If the seed of the Word is to be planted in our hearts, then we must obey the instructions James gave us.
如果要将圣言的种子栽在我们心中，那么我们就必须遵守雅各给我们的指教。
 
Swift to hear (v. 19a). “Who hath ears to hear, let him hear” (Matt. 13:9)! “So then faith cometh by hearing, and hearing by the word of God” (Rom. 10:17). Just as the servant is quick to hear his master’s voice, and the mother to hear her baby’s smallest cry, so the believer should be quick to hear what God has to say
快快的听（第 19 节）。 “有耳能听的，就应当听”（马太福音 13:9）！ “所以信心是从听道来的，听道是从上帝的话来的”（罗马书 10:17）。正如仆人能速听到主人的声音，母亲能快快的听到婴儿最小的哭声，所以信徒也应该快速听到上帝要说的话。
 
There is a beautiful illustration of this truth in the life of King David (2 Sam. 23:14–17). David was hiding from the Philistines who were in possession of Bethlehem. He yearned for a drink of the cool water from the well in Bethlehem, a well that he had often visited in his boyhood and youth. He did not issue an order to his men; he simply said to himself, “Oh, that one would give me drink of the water of the well of Bethlehem, which is by the gate” (2 Sam. 23:15). Three of his mighty men heard their king sigh for the water, and they risked their lives to secure the water and bring it to him. They were “swift to hear.”
在大卫王一生中有美丽的例证来说明这真理（撒母耳記下  23:14-17）。大卫躲避占领伯利恒的非利士人。他渴望喝一口来自伯利恒井里的凉水，这口井是他童年和青年时期经常去的地方。他没有命令他的部下；他只是自言自語说，“哦，有誰愿意幫我去取伯利恒城门旁井里的水”（撒母耳記下23:15）。三位他的勇士听到国王为水而叹息，他们冒着生命危险去取井水，并带给他。他们“快快听到”。
 
Slow to speak (v. 19). We have two ears and one mouth, which ought to remind us to listen more than we speak. Too many times we argue with God’s Word, if not audibly, at least in our hearts and minds. “He that refraineth his lips is wise” (Prov. 10:19). “He that hath knowledge spareth his words” (Prov. 17:27). Instead of being slow to speak, the lawyer in Luke 10:29 argued with Jesus by asking, “And who is my neighbor?” In the early church, the services were informal, and often the listeners would debate with the speaker. There were even fightings and wars among the brethren James was writing to (James 4:1).
慢慢的說（第 19 节）。上帝造我们有两隻耳朵，一张嘴，是提醒我们多听少说。太多時候我们与上帝争论，如果不出聲，它們會在我们的内心和思想中與祂爭論。 “管止嘴唇的有智慧”（箴10:19）。 “寡少言語的有知识”（箴言 17:27）。路加福音 10 章 29 节中的律师没有遵守慢慢说的教導，而与耶稣争论說，“谁是我的邻舍？”在早期教会中，礼拜仪式是非正式的，听众经常与讲道者辩论。甚至在雅各写信给的弟兄之间也发生了争战（雅各书 4:1）。
 
Slow to wrath (v. 19). Do not get angry at God or His Word. “He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly” (Prov. 14:29). When the prophet Nathan told King David the story about “the stolen ewe lamb,” the king became angry, but at the wrong person. “Thou art the man,” said Nathan, and David then confessed, “I have sinned” (2 Sam. 12). In the garden, Peter was slow to hear, swift to speak, and swift to anger—and he almost killed a man with the sword. Many church fights are the result of short tempers and hasty words. There is a godly anger against sin (Eph. 4:26), and if we love the Lord, we must hate sin (Ps. 97:10). But man’s anger does not produce God’s righteousness (James 1:20). In fact, anger is just the opposite of the patience God wants to produce in our lives as we mature in Christ (James 1:3–4).
慢慢地動怒（第 19 节）。不要对上帝或祂的话生气。 “不轻易发怒的，大有聪明；性情急躁的，大显愚昧”（箴言 14:29）。当先知拿单将“被偷走的母羊羔”的比喻告诉大卫王时，他很生气的说，對象錯了，這比喻不是指他說的。先知拿單说，“你就是那个人，”  然后大卫认罪說，“我犯了罪”（撒母耳記下12章）。在花园里，彼得听得慢，说得很快，动怒也很快，他差点用刀杀了人。许多教会争斗是因為脾气暴躁和言辞草率而起的。生氣却不要犯罪（以弗所書 4:26），如果我们爱主，就必须恨罪（诗篇 97:10）。因為人的怒氣，并不能带来上帝的公义（雅各书 1:20）。事实上，当我们在基督里成熟时，愤怒与上帝希望在我们的生活中产生的耐心正​​好相反（雅各书 1：3-4）。
 
I once saw a poster that read, “Temper is such a valuable thing, it is a shame to lose it!” It is temper that helps to give steel its strength. The person who cannot get angry at sin does not have much strength to fight it. James warns us against getting angry at God’s Word because it reveals our sins to us. Like the man who broke the mirror because he disliked the image in it, people rebel against God’s Word because it tells the truth about them and their sinfulness.
我曾经看过一张海报，上面写着：“脾气是多么宝贵的东西，失去它是羞辱！”正是脾气有助于給钢以强度。不能对罪发怒的人，他没能力抗拒罪。雅各警告我们不要对上帝的话语生气，因为聖言揭示了我们的罪。就像人士因为不喜欢镜子里的图像，而打破镜子一样，人背逆衝撞上帝的话语，是因为聖言讲述真理，和有关于他们犯罪的真相。
 
A prepared heart (v. 21). James saw the human heart as a garden; if left to itself, the soil would produce only weeds. He urged us to “pull out the weeds” and prepare the soil for the “implanted Word of God.” The phrase “superfluity of naughtiness” gives the picture of a garden overgrown with weeds that cannot be controlled. It is foolish to try to receive God’s Word into an unprepared heart.
准备好的心田（第 21 节）。雅各将人心视为花园；如果任其自行发展，土壤只会产生杂草。他敦促我们“拔除杂草”，为“植入上帝的话语”准备土壤。 “多余的污衊和顽皮的邪惡”这短语活畫出长满无法控制的杂草的花园。试图在没有准备好的內心里，栽種上帝的话语是愚蠢的。
 
How do we prepare the soil of our hearts for God’s Word? First, by confessing our sins and asking the Father to forgive us (1 John 1:9). Then, by meditating on God’s love and grace and asking Him to “plow up” any hardness in our hearts: “Break up your fallow ground, and sow not among thorns” (Jer. 4:3). Finally, we must have an attitude of “meekness” (James 1:21). Meekness is the opposite of “wrath” in James 1:19–20. When you receive the Word with meekness, you accept it, do not argue with it, and honor it as the Word of God. You do not try to twist it to conform it to your thinking.
如何为上帝的话语预备我们心灵的土壤？ 首先，藉由承认我们的罪，并请求天父宽恕我们（约翰一书 1：9）。然后，通过默想上帝的爱和恩典，并祈求祂“耕种”我们心中任何坚硬的地方：“要开垦你们的荒地，不要撒种在荆棘中”（耶利米書4:3）。最后，我们必须有“温柔”的心态（雅各书 1:21）。在雅各书 1章19至20等節中的温柔与“忿怒”相反。当你温柔地接受聖言时，你就接受了，而沒有争论，并尊重上帝的话语。你不要试图以扭曲來符合你的想法。
 
If we do not receive the implanted Word, then we are deceiving ourselves. Christians who like to argue various “points of view” may be only fooling themselves. They think that their “discussions” are promoting spiritual growth, when in reality they may only be cultivating the weeds.
如果我们說没有接受上帝的话语植入，那么就是在欺骗自己。喜欢争论不同“观点”的基督徒可能只是在自欺。认为他们的“讨论”是在促进靈命的成长，而实际上他们可能只是在种雜草。
 
Practice the Word (1:22–25)
操練上帝的道（1:22-25）
 
It is not enough to hear the Word; we must do it. Many people have the mistaken idea that hearing a good sermon or Bible study is what makes them grow and get God’s blessing. It is not the hearing but the doing that brings the blessing. Too many Christians mark their Bibles, but their Bibles never mark them! If you think you are spiritual because you hear the Word, then you are only kidding yourself.
光听道是不够的；我们必须要操練。许多人错误地认为，聆听好的讲道或圣经学习是使他们成长，并获得上帝祝福的原因。實質上带来祝福的不是听道，而是行道。太多的基督徒在他们的圣经上做标记，但圣经从不在他們身上做标记！若你认为你是属灵的，因为你听到了上帝的话语，那么你只是在對你自己开玩笑。
 
In the previous paragraph, James compared the Word to seed, but in this paragraph, he compared it to a mirror. There are two other references in the Bible to God’s Word as a mirror; and when you put all three together, you discover three ministries of the Word of God as a mirror.
在上一段中，雅各将聖言比作种子，但在本段中，他将其比作镜子。在圣经中其他两处也提到上帝的话语是镜子；当你把这三處的論點放在一起比較时，你会发现上帝话语的三處作為就像镜子。
 
Examination (vv. 23–25).  This is the main purpose for owning a mirror, to be able to see yourself and make yourself look as clean and neat as possible. As we look into the mirror of God’s Word, we see ourselves as we really are. James mentions several mistakes people make as they look into God’s mirror.
測试（23-25 节）。用镜子的主要目的是測試自己，因為用它能够看到自己面貌，并使自己看起来尽可能的干净整洁。当看着上帝话语的镜子时，我们会看到自己真实的面貌。雅各提到人在看上帝的镜子时，常会犯的几个错误。
 
First, they merely glance at themselves. They do not carefully study themselves as they read the Word. Many sincere believers read a chapter of the Bible each day, but it is only a religious exercise and they fail to profit from it personally. Their conscience would bother them if they did not have their daily reading, when actually their conscience should bother them because they read the Word carelessly. A cursory reading of the Bible will never reveal our deepest needs. It is the difference between a candid photo and an X-ray.
首先，只是用鏡子瞥了一眼他们自己。在阅读圣经时，没有仔细研究他们自己。许多虔诚的信徒每天读一章圣经，但这只是他们的宗教活动，无法从中受益。如果他们没有每天充阅读，他们的良心就会困扰他们，而实質上他们應受到良心困扰，因为他们心不在焉的阅读聖經。馬虎地阅读圣经永远不会觸摸到我们最深的需要。这是草率的照片和 X 光片之间的区别。
 
The second mistake is that they forget what they see. If they were looking deeply enough into their hearts, what they would see would be unforgettable! We tend to smile at the “extremes” of people back in the days of the great revivals, but perhaps we could use some of that conviction. John Wesley wrote about a preaching service: “One before me dropped as dead, and presently a second, and a third. Five others sunk down in half an hour, most of whom were in violent agonies” (Wesley’s Journal for June 22, 1739). Before we consign these people to some psychological limbo, remember how saints in the Bible responded to the true knowledge of their own hearts. Isaiah cried, “Woe is me! for I am undone” (Isa. 6:5)! Peter cried, “Depart from me, for I am a sinful man, O Lord” (Luke 5:8)! Job was the most righteous man on earth in his day, yet he confessed, “I abhor myself, and repent in dust and ashes” (Job 42:6).
第二个错误是忘记了他们所看到的。如果他们能足够深入内心的閱讀，他们所看到的将是难忘的！ 在教會大复兴时期，我们倾向于对人的“极端”微笑，但也许我们可以运用一些他們的信念。约翰 . 卫斯理写，他有一次传道事奉：“在我之前的一位像死了一样，现在第二个，第三个。其他五人在半小时内墮落，其中大多数人处于极度痛苦之中”（卫斯理杂志，1739 年 6 月 22 日）。在我们認定這些人有心理上的困境之前，得記起圣经中的圣徒是如何回应自己内心的真知道。以赛亚哭着说，“祸哉！因为我灭亡了”（以赛亞 6:5）！彼得喊道，“主啊，离开我吧，因为我是罪人”（路加福音 5:8）！约伯是当时世上最正义的人，他還坦承說，“我憎恶自己，在尘土和灰烬中悔改”（約伯 42:6）。
 
Mistake number three is: they fail to obey what the Word tells them to do. They think that hearing is the same as doing, and it is not. We Christians enjoy substituting reading for doing, or even talking for doing. We hold endless committee meetings and conferences about topics like evangelism and church growth, and think we have made progress. While there is certainly nothing wrong with conferences and committee meet[1]ings, they are sinful if they are a substitute for service.
第三个错误是：他们没有遵行上帝的话。他们认为听就是做，其实不然。我们基督徒喜欢用阅读代替做，甚至用说话代替做。我们就传福音和教会成长等主题举行无休止的委员会会议和会议，就认为我们已经取得了进展。虽然舉行教會執事会议和委员会会议是没有错，但如果它们是事奉的替代品，那就是罪。

If we are to use God’s mirror profitably, then we must gaze into it carefully and with serious intent (James 1:25). No quick glances will do. We must examine our own hearts and lives in the light of God’s Word. This requires time, attention, and sincere devotion. Five minutes with God each day will never accomplish a deep spiritual examination.
如果我们要有效地使用上帝的镜子，那么我们必须仔细并认真地注视它（雅各书 1:25）。不是快速的一瞥可以做到的。必须要在上帝话语的亮光中，仔細省察我們自己的内心和生活。这需要时间，注意力，和真诚的献身。每天与上帝相处的五分钟永远无法完成深入的属灵測試。
 
I have been fortunate with the doctors who have cared for me through the years, and I owe a great deal to them. Each of them has possessed two qualities that I have appreciated: they have spent time with me and have not been in a hurry, and they have always told me the truth. When Jesus, the Great Physician (Matt. 9:12), examines us, He uses His Word, and He wants us to give Him sufficient time to do the job well. Perhaps one reason we glance into the Word instead of gaze into the Word is that we are afraid of what we might see.
我很幸运有多年来一直照顾我的医生們，虧欠他们很多。他们每人都有我欣赏的兩種品质：他们和我在一起很长时间，不着急，他们总是对我说实话。当伟大的医生耶稣（马太福音 9:12）來检查我们时，祂使用祂的话语，希望我们给祂足够的时间来做好这项工作。或许我们一瞥上帝的话，而不是注视祂的话，的原因是我们害怕可能会看到的东西。
 
After seeing ourselves, we must remember what we are and what God says, and we must do the Word. The blessing comes in the doing, not in the reading of the Word. “This man shall be blessed in his doing” (James 1:25, literal translation). The emphasis in James is on the practice of the Word. We are to continue after reading the Word (James 1:25; see Acts 1:14; 2:42, 46; 13:43; 14:22; 26:22 for examples of this in the early church).
在看到我们自己之后，必须记住我们是什么，上帝说些什么，我们必须遵行祂的话。祝福来自于行動，而不是来自于读经。 “这人必因他所做的蒙福”（雅各书 1:25，直译）。雅各书的重点是对聖言的施行。在读完圣经后，我们要继续去行（雅各书 1:25；参见  使徒行传 1:14；2:42, 46；13:43；14:22；26:22 早期教会的例子）。
 
Why does James call the Word of God “the perfect law of liberty” (v. 25)? Because when we obey it, God sets us free. “And I will walk at liberty: for I seek thy precepts” (Ps. 119:45). “Whosoever committeth sin is the servant of sin” (John 8:34). “If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free” (John 8:31–32).
为什么雅各称上帝的道为“完美的自由的律法”（雅各书 1:25）？因为当我们顺服聖言时，上帝就会让我们有自由。 “我要自由而行，因我素來考究祢的训词”（诗篇 119:45）。 “凡犯罪的，就是罪的奴仆”（约翰福音 8：34）。 “你们若持守我的话，就真是我的门徒；你们必知道真理，真理必叫你们自由”（约翰福音 8：31-32）。
 
But examination is but the first ministry of the mirror of the Word. There is a second ministry.
但測試只是圣言之镜的首先職事。还有第二件職事。
 
Restoration (Ex. 38:8). When he built the tabernacle, Moses took the metal looking glasses of the women and from them made the laver. The laver was a huge basin that stood between the brazen altar of sacrifice and the holy place. (Read Ex. 30:17–21 for details.) The basin was filled with water, and the priests washed their hands and feet at the laver before they entered the holy place to minister.
重建（出埃及記 38:8）。当摩西建造会幕时，他拿起女人眼镜的金属部分，用它们制作成大水盆。是巨大的金屬盆，置位于铜制的奉獻祭坛和圣地之间。 （详情请阅读出埃及记 30:17-21。）盆里装满了水，祭司们在进入圣地服侍之前，先在盆里洗手洗脚。
 
Water for washing is a picture of the Word of God in its cleansing power. “Now ye are clean through the word which I have spoken unto you” (John 15:3). The church is sanctified and cleansed “with the washing of water by the Word” (Eph. 5:26). When the sinner trusts Christ, he is once and for all washed clean (1 Cor. 6:9–11; Titus 3:4–6). But as the believer walks in this world, his hands and feet are defiled, and he needs cleansing (John 13:1–11).
用于洗滌的水是活畫上帝话语具有清洁的大能力。 “现在你们因我对你们所说的话是洁净的”（约翰福音 15：3）。教会“用水借着道來洗净”（以弗所書 5:26）成圣和洁净。当罪人相信基督时，他将一劳永逸地被潔净（歌林多前書 6：9-11；提多书 3：4-6）。但是当信徒在世上行走时，他的手脚被玷污了，需要洁净（约翰福音 13：1-11）。
 
The mirror of the Word not only examines us and reveals our sins, but it helps to cleanse us as well. It gives us the promise of cleansing (1 John 1:9) and, as we meditate on it, it cleanses the heart and the mind from spiritual defilement. It is the blood of Christ that cleanses the guilt, but the water of the Word helps to wash away the defilement.
圣言的镜子不仅測試我们，并揭示我们的罪，也有助于洁净我们。上帝给了我们潔净的应许（约翰一书 1:9），当我们默想聖言时，可以幫助摆脱属灵的污秽，使我们的心灵和思想得以潔净。基督的宝血洗净了我們的罪孽，但圣言的水有助于洗去污秽。
 
Nathan’s experience with David in 2 Samuel 12 helps to illustrate this truth. Nathan told David the story about the stolen ewe lamb, and David became angry at the sin described. “Thou art the man,” said the prophet, and he held up the mirror of the Word for David to see himself. The result was confession and repentance: “I have sinned against the Lord!” The mirror of the Word did its work of examination.
在 撒母耳記下 12章中，記載拿單與大卫王的经历有助于说明这个真理。拿單告诉大卫有关被盗母羊羔的故事，大卫对所描述的罪很生气。先知说，“你就是那个人，”拿單先知举起圣经的镜子让大卫看到自己。结果使大衛认罪悔改，“我得罪了主！”圣经的镜子完成了測試的作為。
 
But Nathan did not stop there. He also used the Word for restoration. “The Lord also hath put away thy sin; thou shalt not die” (2 Sam. 12:13). Here was the assurance of forgiveness and cleansing, and it came from the Word. David visited the laver and washed his hands and feet.
但拿單并没有就此止步。他也用聖言重建大衛。 “主也除去你的罪；你不会死”（撒母耳記下 12:13）。这是宽恕和洁净的保证，是来自于圣言。大卫去到大水盆那裡，洗了手脚。
 
If we stop with examination and restoration, we will miss the full benefit of the mirror ministry of the Word. There is a third ministry.
如果停止測試和重建，我们就会错过聖言镜子作為的全部好处。还有第三件職事。
 
Transformation (2 Cor. 3:18). After the Lord restores us, He wants to change us so that we will grow in grace and not commit that sin again. Too many Christians confess their sins and claim forgiveness, but never grow spiritually to conquer self and sin.
從主的靈有了改變（2 Cor. 3:18）。主重建我们之后，祂要使我们變化，在祂的恩典中成长，不再重犯那种罪。太多的基督徒承认他们的罪，并祈求饒恕，但从来没有在灵性上成长，得以征服自我和罪。
 
Second Corinthians 3 is a discussion of the contrasts between the old covenant ministry of law and the new covenant ministry of grace. The law is external, written on tablets of stone; but salvation means that God’s Word is written on the heart. The old covenant ministry condemned and killed; but the new covenant ministry brings forgiveness and life. The glory of the law gradually disappeared, but the glory of God’s grace becomes brighter and brighter. The law was temporary, but the new covenant of grace is eternal.
哥林多后书 3 章讨论了旧约律法的职事和新约的恩典之间的对比。律法是外在的，写在石板上；但救恩是將上帝的话语写在心板上。旧的盟约事工是定罪和杀害；但新的盟约的職事带来饒恕和生命。律法的荣耀渐渐消失，但上帝恩典的荣耀却越来越明亮。律法是暂时的，但恩典的新盟约是永恒的。
 
Paul’s illustration of this truth is Moses and his veil. When Moses came down from the mount where he met God, his face was shining (Ex. 34:29–35). He did not want the Jews to see this glory fading away, so he put on a veil to hide it. When he returned to the mount, he took off the veil. When Jesus died, the veil in the temple was torn from top to bottom, and the veil between men and God was removed. The old Testament prophet wore a veil to hide the fading of the glory. The New Testament believer has an unveiled face, and the glory gets greater and greater!
保罗的例证是用摩西和他的帕子來針對這真理加以闡明。当摩西从他在西乃山上遇见上帝下来时，他的脸面发光（出埃及記 34:29-35）。他不想让犹太人看到这种荣耀逐渐消失，所以用帕子遮掩他的臉。当他又回到山上时，他取下了帕子。耶稣死后，圣殿里的幔子从上到下撕裂成為兩半，人与上帝之间的幔子也被除去了。旧约先知戴着帕子以掩饰荣耀的衰落。新约信徒則不用帕子遮面，荣耀越来越顯大！
 
You may explain 2 Corinthians 3:18 in this way: “When the child of God looks into the Word of God [the glass, the mirror], he sees the Son of God, and he is transformed by the Spirit of God to share in the glory of God!” The word changed in the Greek gives us our English word metamorphosis—a change on the outside that comes from the inside. When an ugly worm turns into a beautiful butterfly, this is metamorphosis. When a believer spends time looking into the Word and seeing Christ, he is transformed: the glory on the inside is revealed on the outside.
你可以解释哥林多后书 3章18節，这样說，“当上帝的儿女注视聖言 [玻璃、镜子] 时，他看到了上帝的儿子，他被上帝的灵改变，分享在祂的荣耀中！”希腊语中的变化这词在英语中是蜕变 — 是来自内部到外表变化。当一只丑陋的毛毛虫变成一只美丽的蝴蝶时，就是這種蜕变。当信徒花时间查考圣经并看到基督时，他就蛻变了：內里的荣耀显露在外面。

It is this word that is translated “transfigured” in Matthew 17:2. The glory of Christ on the mount was not reflected; it was radiated from within. You will find the same word in Romans 12:2: “Be ye transformed by the renewing of your mind.” As we meditate on the Word, the Spirit renews the mind and reveals the glory of God. We do not become spiritual Christians overnight. It is a process, the work of the Spirit of God through the mirror of the Word of God.
在马太福音 17 章 2 节中，这词翻译为“改变形像”。基督在山上的荣耀不是反照；而是从内部散发出来的榮耀。你会在罗马书 12章2節中找到同样的话：“你们要心意更新而变化。”当我们默想上帝的话语时，圣灵会更新我们的心思，并彰显祂的荣耀。我们不会在一夜之间成为属灵的基督徒。这是一个过程，是上帝的灵透过祂话语镜子的作為。
 
The important thing is that we hide nothing. Take off the veil! “Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting” (Ps. 139:23–24). “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8).
重要的是我们什么都不隐瞒。取下遮面帕子！ “上帝啊，求你鉴察我，知道我的心；试炼我，知道我的意念。看在我里面有什麼恶行沒有，引导我走永生的道路”（诗篇 139:23-24）。 “我们若说自己无罪，就是自欺欺人，真理就不在我们心里”（约翰一书 1：8）。
 
Our first responsibility is to receive the Word. Then, we must practice the Word; otherwise we are deceiving ourselves. This leads to a third responsibility.
我们首要的職责是接受上帝的道。然后，我们必须操练祂的道；否则我们就是在欺骗自己。这导致到第三种责任。
 
Share the Word (1:26–27) The word translated “religion” means “the outward practice, the service of a god.” It is used only five times in the entire New Testament (James 1:26–27; Acts 26:5; and Col. 2:18, where it is translated “worshipping”). Pure religion has nothing to do with ceremonies, temples, or special days. Pure religion means practicing God’s Word and sharing it with others, through speech, service, and separation from the world.
分享上帝的話（雅各書1:26-27）。 “宗教”一词的翻译意思是“外在的操練，事奉上帝”。它在整个新约中只使用了五次（雅各书 1:26-27；使徒行传 26:5；和歌羅西 2:18，在那里它被翻译为“敬拜”）。纯粹的宗教与仪式，寺庙或特殊日子无关。纯粹的宗教意味着操練上帝的道，并透过言語，服事，和世界分別來与他人分享上帝的道。

 
Speech (v. 26). There are many references to speech in this letter, giving the impression that the tongue was a serious problem in the assembly (see James 1:19; 2:12; 3:1–3, 14–18; 4:11–12). It is the tongue that reveals the heart (Matt. 12:34–35); if the heart is right, the speech will be right. A controlled tongue means a controlled body (James 3:1ff.).
言語（第 26 节）。在这封信中多次提到言语，给人的印象是舌头在会众中間產生严重问题（见  雅各书 1：19；2：12；3：1-3、14-18；4：11-12）。 舌頭顯示人心（马太福音 12:34-35）；若心意正，言語也會對。受控制的舌头意味着指受控制的身体   （雅各书 3:1 比照研讀 ）。
 
Service (v. 27a). After we have seen ourselves and Christ in the mirror of the Word, we must see others and their needs. Isaiah first saw the Lord, then himself, and then the people to whom he would minister (Isa. 6:1–8). Words are no substitute for deeds of love (James 2:14–18; 1 John 3:11–18). God does not want us to pay for others to minister as a substitute for our own personal service!
服事（第 27a 节）。當我们从圣经的镜子中看到自己和基督之后，我们必须看到他人和他们的需要。以赛亚首先看见了主，然后是他自己，然后是他所服事的人（以赛亚书 6:1-8）。言语不能代替爱的行为（雅各书 2：14-18；约翰一书 3：11-18）。上帝不希望我们花钱请别人去服事，以代替我们自己的个人服事！
 
Separation from the world (v. 27b). By “the world” James meant “society without God.” Satan is the prince of this world (John 14:30), and the lost are the children of this world (Luke 16:8). As the children of God, we are in the world physically but not of the world spiritually (John 17:11–16). We are sent into the world to win others to Christ (John 17:18). It is only as we maintain our separation from the world that we can serve others.
与世界分別（第 27节下半段）。雅各所说的“世界”是指“没有上帝的社会”。撒旦是这世界的王（约翰福音 14:30），失丧的人是这个世界的孩子（路加福音 16:8）。作为上帝的儿女，我们的肉体上是在世界上，但在屬靈上却不属于這世界（约翰福音 17：11-16）。我们來到世上是为了赢得别人归向基督（约翰福音 17:18）。只有当我们保持与世界分別时，才能为上帝而服事他人。
 
The world wants to “spot” the Christian and start to defile him. First, there is “friendship of the world” (James 4:4), which can lead to a love for the world (1 John 2:15–17). If we are not careful, we will become conformed to this world (Rom. 12:1–2), and the result is being condemned with the world (1 Cor. 11:32). This does not suggest that we lose our salvation, but that we lose all we have lived for. Lot is an illustration of this principle. First he pitched his tent toward Sodom, and then he moved into Sodom. Before long, Sodom moved into him and he lost his testimony even with his own family. When judgment fell on Sodom, Lot lost everything. It was Abraham, the separated believer, the friend of God, who had a greater ministry to the people than did Lot, the friend of the world. It is not necessary for the Christian to get involved with the world to have a ministry to the world. Jesus was “unspotted” (1 Peter 1:19), and yet He was the friend of publicans and sinners. The best way to minister to the needs of the world is to be pure from the defilement of the world.
世界想要“玷辱”基督徒并开始使他污衊。首先，“世界的友谊”（雅各书 4：4），这可以导致对世界的爱（约翰一书 2：15-17）。若一不小心，我们就会效法这个世界（罗马书 12:1-2），结果就是与世界一起定罪（哥林多前書 11:32）。这并不是说我们失去了救恩，而是失去了我们为之而活的一切。罗得就是說明該原则的例证。他先只是在所多玛支搭帐棚，然后遷移到所多玛去。不久，所多玛就搬进了他的肉体内，他甚至失去了对自己家人的见证。当审判临到所多玛时，罗得失去了一切。亚伯拉罕，这位与世分別為聖的信徒，上帝的朋友，与他世俗的朋友罗得相比，亚伯拉罕对百姓行了更大的職事。 基督徒不必要参与世界才可以对世界进行職事。 耶稣是“未受玷污的”（彼得前书 1:19），但祂却是税吏和罪人的朋友。 满足世界需要的最好方法就是远离世界的污秽。
 
謝謝上帝的愛護。