527 英翻中雅各書(第十三章) LET US PRAY 让我们祷告 12/03/2026

527 英翻中雅各書(第十三章)            LET US PRAY               让我们祷告                            12/03/2026

親愛的主內訪友,   靠主的憐憫,   及決不放棄的心志,   我把我最愛的一卷新約書信   — 雅各书翻完,   求主賜我們以禱告的心來把這卷上帝的話, 記在心裡.    謝謝上帝的恩典. 

CHAPTER THIRTEEN                   LET US PRAY                                              James 5:13–20       第十三章                                            让我们祷告                                                    雅各书 5:13-20

The gift of speech is a marvelous blessing, if it is used to the glory of God. As we have seen, James had a great deal to say about the tongue, and this chapter is no exception. He mentioned some of the lowest uses of the tongue: complaining (James 5:9) and swearing (James 5:12). But he also named some of the highest uses of the tongue: proclaiming God’s Word (James 5:10) and praying and praising God (James 5:13).
言语的恩赐如果用来荣耀上帝的话，就是一种奇妙的祝福。正如我们已经看到的，雅各有很多关于舌头的话，本章也不例外。他提到了舌头的一些最低用途：抱怨（雅各书 5:9）和发誓（雅各书 5:12）。但他也列举了舌头的一些最高用途：宣扬上帝的话语（雅各书 5:10）和祷告赞美上帝（雅各书 5:13）。
 
Prayer is certainly a high and holy privilege. To think that, as God’s children, we can come freely and boldly to His throne and share with Him our needs! Seven times in this section James mentioned prayer. The mature Christian is prayerful in the troubles of life. Instead of complaining about his situation, he talks to God about it, and God hears and answers his prayers. “Taking it to the Lord in prayer” is certainly a mark of spiritual maturity.
祷告当然是崇高而神圣的享受。想一想，作为上帝的孩子，我们可以自由而勇敢地来到祂的宝座前，与祂分享我们的需要！在这部分雅各七次提到祷告。成熟的基督徒会在生活的困难中祈祷。他没有抱怨自己的处境，而是向上帝倾诉，上帝垂听并回应了他的祷告。 “在祷告中把須要的带到主面前”当然是属灵成熟的标志。
 
In this section, James encouraged us to pray by describing four situations in which God answers prayer.
在这一部分，雅各通过描述上帝回应祷告的四种情况，来鼓励我们祷告。

1.  Prayer for the Suffering (5:13)
1. 为苦难祷告（5:13）
 
The word afflicted means “suffering in difficult circumstances.” The phrase “in trouble” is a good translation. Paul used this word to describe the circumstances he was in as he suffered for the gospel’s sake (2 Tim. 2:9). As God’s people go through life, they often must endure difficulties that are not the results of sin or the chastening of God.
受苦这词的意思是“在困难的环境中受苦”。 “陷入困境”这短句是很好的翻译。保罗用这个词来描述他为福音的缘故受苦时所处的环境（提后书 2:9）。上帝的子民在经历生命时，往往必须忍受并非罪或上帝管教的结果的困难。
 
What should we do when we find ourselves in such trying circumstances? We must not grumble and criticize the saints who are having an easier time of it (James 5:9), nor should we blame the Lord. We should pray, asking God for the wisdom we need to understand the situation and use it to His glory (James 1:5).
当我们发现自己处于如此艰难的境地时，我们应该怎么做？我们不应该抱怨和批评那些过得比我們轻松的圣徒（雅各书 5:9），也不应该责怪主。我们应该祈祷，祈求上帝赐予我们理解情况所需的智慧，并用它来荣耀祂（雅各书 1:5）。
 
Prayer can remove affliction, if that is God’s will. But prayer can also give us the grace we need to endure troubles and use them to accomplish God’s perfect will. God can transform troubles into triumphs. “He giveth more grace” (James 4:6). Paul prayed that God might change his circumstances, but instead, God gave Paul the grace he needed to turn his weakness into strength (2 Cor. 12:7–10). Our Lord prayed in Gethsemane that the cup might be removed, and it was not, yet the Father gave Him the strength He needed to go to the cross and die for our sins.
如果这是上帝的旨意，祈祷可以消除苦难。但祷告也可以给我们需要的恩典，我们需要忍受困难，并利用它们来完成上帝完美的旨意。祂能化患难为胜利。 “祂更赐恩惠”（雅各书 4：6）。保罗祷告求上帝改变他的处境，但相反，祂却给了保罗所需的恩典，使他的软弱变为剛強（林后 12：7-10）。我们的主在客西马尼园祈求杯子可以被移走，结果并没有，但天父给了祂上十字架, 并为我们的罪而死所需的力量。

James indicated that everybody does not go through troubles at the same time: “Is any merry? Let him sing psalms” (James 5:13). God balances our lives and gives us hours of suffering and days of singing. The mature Christian knows how to sing while he is suffering. (Anybody can sing after the trouble has passed.) God is able to give “songs in the night” (Job 35:10). He did this for Paul and Silas when they were suffering in that Philippian jail. “And at midnight Paul and Silas prayed, and sang praises unto God” (Acts 16:25).
雅各表示每个人都不会同时经历麻烦：“有没有快乐？让他唱诗篇”（雅各书 5：13）。上帝平衡我们的生活，给我们数小时的痛苦和数天的歌唱。成熟的基督徒知道如何在受苦时歌唱。 （任何人都可以在困难过去后唱歌。）上帝能够“賜給你在夜间唱歌的憐憫”（约伯记 35:10）。当保罗和西拉在腓立比监狱受苦时，他为他们做了这件事。 “半夜保罗和西拉祷告，歌颂祂”（使徒行传 16:25）。
 
Praying and singing were important elements in worship in the early church, and they should be important to us. Our singing ought to be an expression of our inner spiritual life. The believer’s praise should be intelligent (1 Cor. 14:15) and not just the mouthing of words or ideas that mean nothing to him. It should come from the heart (Eph. 5:19) and be motivated by the Holy Spirit (Eph. 5:18). Christian singing must be based on the Word of God (Col. 3:16) and not simply on the clever ideas of men. If a song is not biblical, it is not acceptable to God.
祷告和歌唱是早期教会敬拜的兩件重要事，对我们来说也应该很重要。我们的歌唱应该是我们内在属灵生命的表达。信徒的赞美应该是明智的（林前 14:15），而不仅仅是口头上对他毫无意义的话语或想法。它应该发自内心（以弗所书 5:19）并受到圣灵的激励（以弗所书 5:18）。基督徒的歌唱必须基于上帝的话语（西 3:16），而不仅仅是基于人的聪明想法。如果一首歌不符合圣经，上帝就不会接受這聖經上如詩的歌。

2.  Prayer for the Sick (5:14–16)
2. 为病人祷告（5:14-16）
 
I do not think that James gave us a blanket formula for healing the sick. In the churches I have pastored, the elders and I have prayed for the sick, and sometimes God has given healing. But other times He has not seen fit to heal the person. I recall two cases within one week of each other: the one lady was restored in an almost miraculous way, but the other one had to enter the hospital for surgery, and eventually the Lord called her home.
我不认为雅各给了我们治愈病人的通用公式。在我牧养的教会里，我和长老们为病人祷告，有时上帝也医治。但在其他时候，祂认为不适合医治这个人。我记得一周之内有两个案例：一位女士几乎奇迹般地康复了，但另一位不得不进医院做手术，最终主叫她回家。
 
What are the special characteristics of this case that James was describing?                                   雅各描述的这个案例有什么特点？

The person is sick because of sin (vv. 15b–16). The Greek text says, “If he has been constantly sinning.” This parallels 1 Corinthians 11:30, “For this cause many are weak and sickly among you, and many sleep” (have died). James has described a church member who is sick because he is being disciplined by God. This explains why the elders of the assembly are called: the man cannot go to church to confess his sins, so he asks the spiritual leaders to come to him. The leaders would be in charge of the discipline of the congregation.
这个人因罪而生病（15節後半段—16 节）。希腊文说：“如果他一直在犯罪。”这与哥林多前书 11:30 相似，“为此，你们中间有许多软弱病残，许多人睡着了”（已经死了）。雅各描述了一位因受到上帝管教而生病的教会成员。这就解释了为什么聚会所要召长老進聚會所：这个人不能去教堂认罪，所以他要求屬靈领袖来找他。领袖将负责会众的纪律。

The person confesses his sins (v. 16). In the early church, the believers practiced church discipline. First Corinthians 5 is a good example. Paul told the believers at Corinth to dismiss the sinning member from the assembly until he repented of his sins and made things right. The little word “therefore” belongs in James 5:16—“Confess your sins therefore to one another, and pray for one another, that you may be healed” (literal translation). The word faults in the Authorized Version gives the impression that the man’s deeds were not too evil; they were only faults. But it is the word hamartia that James used, and this word means “sin.” It is the same word used in James 1:15, where the subject is definitely sin.
这个人承认他的罪（第 16 节）。在早期教会中，信徒实行教会纪律。哥林多前书第 5 章就是一个很好的例子。保罗告诉哥林多的信徒，将犯罪的成员从会众中解散，直到他悔改自己的罪并把事情纠正过来。 “所以”这个小词出现在雅各书 5:16 —“所以彼此认罪，彼此祈求，使你们得医治”（直译）。正版中的过错字给人的印象是，这个人的行为并不算太邪恶；他们只是过失。但雅各使用的是hamartia这个词，这个词的意思是“罪”。这与雅各书 1:15 中使用的词相同，其中主题绝对是罪。

The person is healed by “the prayer of faith” (v. 15). It is not the anointing that heals, but the praying. The Greek word translated “anointing” is a medicinal term; it could be translated “massaging.” This may be an indication that James suggests using available means for healing along with asking the Lord for His divine touch. God can heal with or without means; in each case, it is God who does the healing.
这个人因“信心的祈祷”而得医治（第 15 节）。医治的不是膏油涂抹，而是祈祷。翻译为“膏油”的希腊词是一个医学术语；可以翻译成“按摩”。这可能表明雅各建议使用可用的方法来治愈，同时祈求主赐予他神圣的触摸。上帝可以通过或不通过手段来治愈；在每种情况下，都是上帝在进行医治。
 
But what is “the prayer of faith” that heals the sick? The answer is in 1 John 5:14–15—“And this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us: and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.” The “prayer of faith” is a prayer offered when you know the will of God. The elders would seek the mind of God in the matter, and then pray according to His will.
但医治病人的“信心祈祷”是什么？答案在约翰一书 5 章 14-15 节   —“这就是我们对上帝的信心，如果我们照祂的旨意求什么，祂就听我们；如果我们知道祂听我们什麼樣的祈求，我们知道有我们想要他的请愿书。” “信心的祷告”是当你知道上帝的旨意时，所作的祷告。长老们会在这件事上寻求祂的心意，然后按照祂的旨意祷告。

As I visit the sick among my congregation, I do not always know how to pray for them. (Paul had the same problem; read Rom. 8:26.) Is it God’s will to heal? Is God planning to call His child home? I do not know; therefore, I must pray, “If it is Your will, heal Your child.” Those who claim that God heals every case, and that it is not His will for His children to be sick, are denying both Scripture and experience. But where we have the inner conviction from the Word and the Spirit that it is God’s will to heal, then we can pray “the prayer of faith” and expect God to work.
当我探望会众中的病人时，我并不总是知道如何为他们祈祷。 （保罗也有同样的问题；请阅读罗马书 8:2）医治是上帝的旨意吗？上帝是否打算把祂的孩子叫回家？我不知道;因此，我必须祈祷：“如果这是祢的意愿，请治愈祢的孩子。”那些声称上帝会医治每一个病例，并且祂的孩子生病不是祂的旨意的人，是在否认圣经和经验。但是，如果我们从话语和圣灵中确信上帝的旨意是医治，那么我们就可以祈祷“信心的祈祷”，并期待祂的工作。

Keep in mind that it is not one individual who is praying: it is the body of elders—spiritual men of God—who seek God’s will and pray. James did not instruct the believer to send for a faith healer. The matter is in the hands of the leaders of the local church.
请记住，不是一个人在祈祷：而是一群长老   — 属神的属灵人   — 寻求上帝的旨意并祈祷。雅各没有吩咐信徒去请一位信仰治疗师。这件事掌握在地方教会的领袖手中。

There are some practical lessons from this section that we must not overlook. For one thing, disobedience to God can lead to sickness. This was David’s experience when he tried to hide his sins (Ps. 32). Second, sin affects the whole church. We can never sin alone, for sin has a way of growing and infecting others. This man had to confess his sins to the church because he had sinned against the church. Third, there is healing (physical and spiritual) when sin is dealt with. “He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall find mercy” (Prov. 28:13). James wrote, “Make it a habit to confess your sins to each other” (literal translation). Do not hide sin or delay confession.
本节有一些我们不能忽视的实际经验教训。第一，不顺服上帝会导致疾病。这是大卫试图隐藏自己的罪孽时的经历（诗篇 32）。第二，罪影响了整个教会。我们永远不能独自犯罪，因为罪有一种成长和感染他人的方式。这个人必须向教会认罪，因为他得罪了教会。第三，当罪得到处理时，就会得到医治（身体的和属灵的）。 “遮掩自己罪过的，必不亨通；承认离弃罪过的，必蒙怜恤”（箴言 28:13）。雅各写道：“养成互相认罪的习惯”（直译）。不要隐瞒罪或拖延认罪。
 
The “confessing” that James wrote about is done among the saints. He was not suggesting confessing our sins to a preacher or priest. We confess our sins first of all to the Lord (1 John 1:9), but we must also con[1]fess them to those who have been affected by them. We must never confess sin beyond the circle of that sin’s influence. Private sin requires private confession; public sin requires public confession. It is wrong for Christians to “hang dirty wash in public,” for such “confessing” might do more harm than the original sin.
雅各所写的“认罪”是在圣徒中间进行的。他并不是建议向传教士或神父承认我们的罪。我们首先向主承认我们的罪（约翰一书 1:9），但我们也必须向那些受罪影响的人承认。我们绝不能在罪的影响范围之外认罪。私下犯罪需要私下认罪；公开犯罪需要公开承认。基督徒“在公共场合挂脏衣服”是错误的，因为这样的“认罪”可能比原罪危害更大。
 
3. Prayer for the Nation (5:17–18)
3. 为国家祷告（5:17-18）
 
James cited Elijah as an example of a “righteous man” whose prayers released power. “The prayer of a righteous man is powerful and effective” (James 5:16 niv).
雅各引用以利亚作为“义人”的例子，他的祈祷释放了力量。 “义人的祈祷是大有功效的”（雅各书 5:16 新國際版）。
 
The background of this incident is found in 1 Kings 17—18. Wicked King Ahab and Jezebel, his queen, had led Israel away from the Lord and into the worship of Baal. God punished the nation by holding back the rain that they needed (see Deut. 28:12, 23). For three and one-half years, the heavens were as brass and the earth unable to produce the crops so necessary for life.
这一事件的背景可以在 列王紀上 17—18 中找到。邪恶的亚哈王和他的王后耶洗别带领以色列人离开耶和华，去敬拜巴力。上帝通过阻止他们需要的降雨来惩罚这个国家（见申命记 28:12、23）。在三年半的时间里，天如铜，大地无法生产生命所必需的庄稼。

Then Elijah challenged the priests of Baal on Mount Carmel. All day long the priests cried out to their god, but no answer came. At the time of the evening sacrifice, Elijah repaired the altar and prepared the sacrifice. He prayed but once, and fire came from heaven to consume the sacrifice. He had proven that Jehovah was the true God.
然后以利亚在迦密山挑战巴力的祭司。祭司们一整天都在向他们的神呼求，但没有回应。献晚祭的时候，以利亚修好了祭坛，预备了祭物。他只祈祷了一次，天上有火烧毁了祭品。他证明耶和华是真神。
 
But the nation still needed rain. Elijah went to the top of Carmel and fell down before the Lord in prayer. He prayed and sent his servant seven times to see if there was evidence of rain, and the seventh time his servant saw a little cloud. Before long, there was a great rain, and the nation was saved.
但是这个国家仍然需要下雨。以利亚登上迦密山顶，俯伏在主面前祷告。他祷告了七次，差遣仆人看有没有下雨的迹象，第七次他的仆人看见了一点云彩。不久，下了一场大雨，国家得救了。
 
Do we need “showers of blessing” today? We certainly do!  
我们今天需要“祝福之雨”吗？当然,   我们愿意要！

“But Elijah was a special prophet of God,” we might argue. “We can expect God to answer his prayers in a wonderful way.”
“但以利亚是上帝的特别先知，”我们可能会争辩说。 “我们可以期待上帝以奇妙的方式回应他的祈祷。”
 
“Elijah was a man just like us,” stated James (5:17 niv). He was not perfect; in fact, right after his victory on Mount Carmel, Elijah became afraid and discouraged and ran away. But he was a “righteous man,” that is, obedient to the Lord and trusting Him. God’s promises of answered prayer are for all His children, not just for ones we may call the spiritual elite.
“以利亚和我们比是一样的人，”詹姆斯说（5:17 新國際版）。他并不完美；事实上，以利亚刚在迦密山上得胜，就害怕、灰心、逃跑了。但他是“义人”，即顺服主并信靠祂。上帝应许祷告的应许是为着祂所有的孩子，而不仅仅是我们可以称为属灵精英的人。

Elijah prayed in faith, for God told him He would send the rain (1 Kings 18:1). “Prayer,” said Robert Law, “is not getting man’s will done in heaven. It’s getting God’s will done on earth.” You cannot separate the Word of God and prayer, for in His Word He gives us the promises that we claim when we pray.
以利亚凭着信心祈祷，因为上帝告诉他, 祂会賜下大雨（列王纪上 18:1）。 “祈祷，”罗伯特·劳说，“不是在天堂实现人的意志。这是在地球上实现上帝的旨意。”你不能将上帝的话语和祷告分开，因为在他的话语中，他给了我们祷告时所宣称的应许。
 
Elijah was not only believing in his praying, but he was persistent. “He prayed … and he prayed again” (James 5:17–18). On Mount Carmel, Elijah continued to pray for rain until his servant reported “a cloud the size of a man’s hand.” Too many times we fail to get what God promises because we stop praying. It is true that we are not heard “for our much praying” (Matt. 6:7), but there is a difference between vain repetitions and true believing persistence in prayer. Our Lord prayed three times in the garden, and Paul prayed three times that his thorn in the flesh might be taken from him.
以利亚不仅相信他的祈祷，而且还坚持不懈。 “他祷告……又祷告”（雅各书 5：17-18）。在迦密山上，以利亚继续祈求下雨，直到他的仆人报告说“有一朵人手大小的云”。太多次我们没有得到上帝的应许，因为我们停止祈祷。诚然，我们“因为多多祷告”（马太福音 6:7）没有蒙垂听，但徒劳的重复和真正相信的坚持祷告是有区别的。我们的主在园子里祈祷了三次，保罗也祈祷了三次，好让他身上的刺从他身上取下来。

Elijah was determined and concerned in his praying. “He prayed earnestly” (James 5:17 niv). The literal Greek reads, “and he prayed in prayer.” Many people do not pray in their prayers. They just lazily say religious words, and their hearts are not in their prayers.
以利亚的祷告是坚定而心切的。 “他恳切祷告”（雅各书 5:17 niv）。希腊文的字面意思是：“他在祷告中祷告。”许多人在祷告中不祷告。他们只是懒洋洋地讲宗教的话，心不在祈祷中。
 
A church member was “praying around the world” in a prayer meeting, and one of the men present was growing tired of the speech. Finally the man cried out, “Ask Him something!” That is what prayer is all about: “Ask Him something!”
一位教会成员在祷告会上“在世界各地祈祷”，其中一名在场的人对演讲感到厌烦。最后那人喊道：“问祂什么！”这就是祷告的全部内容：“问祂一些事情！”
 
Prayer power is the greatest power in the world today. “Tremendous power is made available through a good man’s earnest prayer” (James 5:16 ph). History shows how mankind has progressed from manpower to horsepower, and then to dynamite and TNT, and now to nuclear power.
祷告的力量是当今世界上最伟大的力量。 “善人恳切祷告，就可以得到极大的能力”（雅各书 5:16 ph版）。历史表明，人类是如何从人力发展到马力，再到炸药和 TNT，再到核能。
 
But greater than nuclear power is prayer power. Elijah prayed for his nation, and God answered prayer. We need to pray for our nation today, that God will bring conviction and revival, and that “showers of blessing” will come to the land. One of the first responsibilities of the local church is to pray for government leaders (1 Tim. 2:1–3).
但比核能更强大的是祈祷的力量。以利亚为他的国家祈祷，上帝回应了祈祷。今天，我们需要为我们的国家祈祷，祈求上帝带来信念和复兴，“祝福之雨”将降临这片土地。地方教会的首要责任之一是为政府领导人祈祷（提前书 2:1-3）。
 
4.  Prayer for the Straying (5:19–20)
4. 为迷途者祷告（5:19-20）
 
While James did not specifically name prayer in these verses, the implication is there. If we pray for the afflicted and the sick, surely we must pray for the brother who wanders from the truth.
虽然雅各在这些经文中没有特别提到祷告，但暗示就在那里。如果我们为受苦的人和有病的人祷告，我们当然必须为偏离真理的弟兄祷告。
 
These verses deal with our ministry to a fellow believer who strays from the truth and gets into sin. The verb err means “to wander,” and suggests a gradual moving away from the will of God. The Old Testament term for this is “backsliding.” Sad to say, we see this tragedy occurring in our churches regularly. Sometimes a brother is “overtaken in a fault” (Gal. 6:1), but usually the sin is the result of slow, gradual spiritual decline.
这些经文涉及我们对偏离真理并犯罪的信徒同工的事工。动词 err 的意思是“徘徊”，暗示逐渐远离上帝的旨意。旧约对此术语是意味“倒退”。可悲的是，我们经常看到这种悲剧在我们的教会中发生。有时，一位弟兄“被过错追上”（加拉太书 6:1），但罪通常是灵性缓慢逐渐衰退的结果。
 
Such a condition is, of course, very dangerous. It is dangerous to the offender because he may be disciplined by the Lord (Heb. 12). He also faces the danger of committing “sin unto death” (1 John 5:16–17). God disciplined the sinning members of the Corinthian church, even to the point of taking some of them to heaven (1 Cor. 11:30).
这种情况当然是非常危险的。这对冒犯者来说是危险的，因为他可能会受到主的管教（希伯来书 12）。他也面临“犯罪至死”的危险（约翰一书 5：16-17）。上帝管教了哥林多教会的犯罪成员，甚至将他们中的一些人带到天堂（林前 11:30）。
 
But this backsliding is also dangerous to the church. A wandering offender can influence others and lead them astray. “One sinner destroys much good” (Eccl. 9:18 nasb). This is why the spiritual members of the church must step in and help the man who has wandered away.
但这种倒退对教会也是危险的。一个流浪的罪犯会影响他人并使他们误入歧途。 “一个罪人毁了许多善”（传道书 9:18 新美國標準版）。这就是为什么教会的属灵成员必须介入并帮助走失的人。

待績
 
The origin of this problem is found in the statement “wander from the truth” (James 5:19). The truth means, of course, the Word of God. “Thy word is truth” (John 17:17). Unless the believer stays close to the truth, he will start to drift away. “For this reason we must pay much closer attention to what we have heard, lest we drift away from it” (Heb. 2:1 nasb). Jesus warned Peter that Satan was at hand to tempt him, and Peter refused to believe the Word. He even argued with the Lord! When he should have been praying, Peter was sleeping. No wonder he denied three times.
这个问题的根源可以在“远离真理”（雅各书 5:19）这句话中找到。当然，真理意味着上帝的话语。 “你的话就是真理”（约翰福音 17:17）。除非信徒靠近真理，否则他将开始漂泊。 “因此，我们必须更密切地注意我们所听到的，免得我们偏离它”（希伯来书 2:1 nasb）。耶稣警告彼得，撒旦随时要试探他，彼得拒绝相信这道。他甚至与主争论！当他应该祈祷的时候，彼得正在睡觉。难怪他三度否认。
 
The outcome of this wandering is “sin” and possible “death” (James 5:20). The sinner here is a believer, not an unbeliever; and sin in the life of a Christian is worse than sin in the life of an unbeliever. We expect unsaved people to sin, but God expects His children to obey His Word.
这种徘徊的结果是“罪”和可能的“死亡”（雅各书 5:20）。这里的罪人是信徒，不是非信徒；基督徒生活中的罪比非信徒生活中的罪更糟。我们期待未得救的人犯罪，但上帝期待他的孩子们遵守他的话语。
 
What are we to do when we see a fellow believer wandering from the truth? We should pray for him, to be sure, but we must also seek to help him. He needs to be “converted”—turned back into the right path again. Do believers need to be converted? Yes, they do! Jesus said to Peter, “When thou art converted, strengthen thy brethren” (Luke 22:32).
当我们看到信徒同工偏离真理时，我们该怎么做？我们当然应该为他祈祷，但我们也必须寻求帮助他。他需要“转变”——重新回到正确的道路上。信徒需要皈依吗？是的，他们有！耶稣对彼得说：“你悔改了，就当坚固你的弟兄”（路加福音 22:32）。
 
It is important that we seek to win the lost, but it is also important to win the saved. If a brother has sinned against us, we should talk to him privately and seek to settle the matter. If he listens, then we have gained our brother (Matt. 18:15). That word gained means “won.” It is the same word translated “get gain” in James 4:13. It is important to win the saved as well as the lost.
我们寻求赢得失丧的人很重要，但赢得得救的人也很重要。如果弟兄得罪了我们，我们应该私下和他谈谈，设法解决这件事。如果他听了，那么我们就得到了我们的兄弟（马太福音 18:15）。获得这个词的意思是“赢了”。它与雅各书 4:13 中翻译为“获得收益”的词相同。赢得得救和失丧的人都很重要。
 
If we are going to help an erring brother, we must have an attitude of love, for “love shall cover the multitude of sins” (1 Peter 4:8). Both James and Peter learned this principle from Proverbs 10:12—“Hate stirreth up strife: but love covereth all sins.”
如果我们要帮助犯错的兄弟，我们必须有爱的态度，因为“爱必遮盖重罪”（彼得前书 4:8）。雅各和彼得都从箴言 10:12 中学到了这个原则——“恨能挑起纷争；爱能遮掩一切罪孽。”
 
This does not mean that love “sweeps the dirt under the carpet.” Where there is love, there must also be truth (“speaking the truth in love” said Paul in Eph. 4:15), and where there is truth, there is honest confession of sin and cleansing from God. Love not only helps the offender to face his sins and deal with them, but love also assures the offender that those sins, once forgiven, are remembered no more.
这并不意味着爱“扫除地毯下的污垢”。哪里有爱，哪里就有真理（保罗在弗 4:15 说“用爱心说诚实话”），哪里有真理，哪里就有诚实的认罪和从神那里得到洁净。爱不仅可以帮助冒犯者面对他的罪并处理它们，而且爱也让冒犯者确信那些罪一旦被宽恕，就不会再被记住。
 
While the basic interpretation of these verses is as I have explained, the application can be made to the lost sinner. After all, if a straying brother needs to be restored, how much more does a lost sinner need to be brought to the Savior. If the wandering believer loses his life, he at least goes to heaven, but the lost sinner is condemned to an eternal hell.
虽然这些经文的基本解释正如我所解释的，但可以应用到失丧的罪人身上。毕竟，如果一个迷途的弟兄需要被挽回，一个迷途的罪人还需要被带到救主面前多少。如果流浪的信徒失去了生命，他至少可以上天堂，但迷失的罪人却被定为永恒的地狱。
 
“Seeking the lost” is a common Bible picture of soul-winning. In Luke 15, Jesus pictured the lost sheep, the lost coin, and the lost son, all of whom needed to be found and brought back to where they belonged. Our Lord also compared winning souls to catching fish (Mark 1:17). Peter caught one fish individually with his hook (Matt. 17:24–27), but he also worked with his helpers and used the nets to catch many fish at one time. There is a place for both personal and collective evangelism.
“寻找失丧的人”是关于赢得灵魂的常见圣经图画。在路加福音 15 章，耶稣描绘了迷失的羊、丢失的钱币和迷失的儿子，所有这些人都需要被找到并带回他们所属的地方。我们的主也将得胜的灵魂比作捕鱼（马可福音 1:17）。彼得用他的鱼钩单独钓到了一条鱼（马太福音 17:24-27），但他也和助手一起工作，用网一次钓了很多鱼。个人和集体传福音都有地方。
 
Proverbs 11:30 compares evangelism to hunting: “He that catcheth souls is wise” (literal translation). Sin is out to catch and kill (James 1:13–15), but we ought to be out to catch and make alive.
箴言 11:30 将传福音比作打猎：“得人有智慧”（直译）。罪是要捉住并杀死（雅各书 1：13-15），但我们应该出去捉住并活过来。
 
The soul-winner is also an ambassador of peace (2 Cor. 5:20). God has not declared war on this world; He has declared peace! One day He will declare war, and judgment will fall.
赢得灵魂的人也是和平大使（2 Cor. 5:20）。上帝没有向这个世界宣战；他宣布和平！总有一天他会宣战，审判就会降临。
 
Both Zechariah 3:2 and Jude 23 picture the soul[1]winner as a fireman, pulling brands out of the burning. John Wesley applied Zechariah 3:2 to himself, for when he was but a child, he was pulled from a burning house when it looked as though it was too late. Sometimes we must take risks of love to snatch people from the fires of judgment.
撒迦利亚书 3 章 2 节和犹大书 23 章都将灵魂赢家描绘成消防员，从燃烧中拉出烙印。约翰卫斯理将撒迦利亚书 3:2 应用在自己身上，因为当他还是个孩子的时候，他被从着火的房子里拉出来，但看起来已经太迟了。有时，我们必须冒着爱的风险，才能将人们从审判的烈火中夺走。
 
Jesus compared evangelism to sowing and reaping (John 4:34–38) and Paul used the same illustration (1 Cor. 3:6–9). There are seasons of sowing and seasons of reaping; and many people are needed for the work. We are “laborers together with God” (1 Cor. 3:9). Both the sower and the reaper will receive their rewards, for there is no competition in the Lord’s fields.
耶稣将传福音比作撒种和收割（约翰福音 4：34-38），保罗也用了同样的比喻（林前 3：6-9）。有播种的季节，也有收获的季节；工作需要很多人。我们是“与上帝同工的”（林前 3:9）。撒种的和收割的都会得到他们的奖赏，因为在主的田地里没有竞争。
 
This brings us to the end of our study of James. His emphasis has been spiritual maturity. This would be a good time for us to examine our own hearts to see how mature we really are. Here are a few questions to assist you:
这使我们结束了对雅各的研究。他的重点是灵性成熟。这将是我们审视自己内心的好时机，看看我们到底有多成熟。这里有几个问题可以帮助您：
 
1. Am I becoming more and more patient in the testings of life? 
2. Do I play with temptation or resist it from the start?
3. Do I find joy in obeying the Word of God, or do I merely study it and learn it?
4. Are there any prejudices that shackle me?
5. Am I able to control my tongue?
6. Am I a peacemaker rather than a troublemaker? Do people come to me for spiritual wisdom?
7. Am I a friend of God or a friend of the world?
8. Do I make plans without considering the will of God?
9. Am I selfish when it comes to money? Am I unfaithful in the paying of my bills?
10. Do I naturally depend on prayer when I find myself in some kind of trouble?
11. Am I the kind of person others seek for prayer support?
12. What is my attitude toward the wandering brother?  Do I criticize and gossip, or do I
     seek to restore him in love?
1、我是不是对生活的考验越来越有耐心了？
2. 我是玩诱惑还是从一开始就抵制？
3. 我是在听从上帝的话语中找到喜乐，还是仅仅学习并学习它？
4. 有什么偏见束缚着我吗？
5. 我能控制我的舌头吗？
6. 我是和平缔造者而不是麻烦制造者吗？人们来找我寻求精神智慧吗？
7. 我是上帝的朋友还是世界的朋友？
8. 我做计划时不考虑神的旨意吗？
9. 我在金钱方面自私吗？我是否不忠于支付账单？
10. 当我发现自己遇到某种麻烦时，我是否自然地依赖祈祷？
11. 我是别人寻求祷告支持的那种人吗？
12.我对流浪哥哥的态度是什么？我是批评和八卦，还是我
     寻求挽回他的爱？
 
Don’t just grow old—grow up!
不要只是变老——长大！
 
感謝上帝。