849 英翻中 (549)
Chapter Galatians 4:1–18 It’s time to grow up. 第七章 加 4:1–18 是成长的时候了！
One of the tragedies
of legalism is that it gives the appearance of spiritual maturity when, in
reality, it leads the believer back into a “second childhood” of Christian
experience. The Galatian Christians, like most believers, wanted to grow and go
forward for Christ; but they were going about it in the wrong way. Their
experience is not too different from that of Christians today who get involved
in various legalistic movements, hoping to become better Christians. Their
motives may be right, but their methods are wrong.
律法主义的悲剧之一，是它表象屬靈成熟的外貌，实际上，它使信徒回到了基督信仰经历的“第二个童年”。像大多数信徒一样，加拉太基督徒想要在基督裡繼續成长, 并向前进; 但他们用來解决這问题的方法是错误的.。他们所经历的与今天的基督徒想参与的律法运作的经历,
并没有兩樣，都希望成为有更好的基督徒。他们的动机可能是正确的，但他们的方法却是错误的。
This is the truth
Paul was trying to get across to his beloved converts in
这是保罗想與他在加拉太可爱的跟隨者交通的真理。犹太律法師迷惑他们, 使他們认为律法会使他们成为更好的基督徒。他们的 “老我”对律法具有吸引力，因为律法使他们能够做事, 并誇大其事的表像结果。
当他们衡量自己和所行的事工成就时，就有成就感，毫无疑问，有点自豪。在他们實際上是倒退时，却认为他们正在前进。
Such people are in a
situation similar to the airplane passengers who heard their pilot announce:
“Our navigator has lost our position, folks, and we have been flying rather
aimlessly for over an hour. That’s the bad news. But the good news is that we
are making very good time.”
这些人的情况类似飞机乘客听到飞行员報告說：“导航员失去了我们現在的位置，乘客们，我们一直漫无目的地飞行了一个多小时。这是坏消息。但好消息是我们正在过著美好时光。
Paul takes(took)
three approaches in this section as he sought to convince the Galatians that
they did not need legalism in order to live the Christian life. They had all
they needed in Jesus Christ.
保罗在这段經節中,
用了三种方法，试图说服加拉太人,
告訴他们过基督徒的生活是不需要律法的。他们拥有耶稣基督, 就是一切所需要的。
1. He Explains Their Adoption (4:1–7) Among the
blessings of the Christian experience is adoption (Gal. 4:5; Eph. 1:5). We do
not enter God’s family by adoption, the way a homeless child would enter a
loving family in our own society. The only way to get into God’s family is by
regeneration, being “born again” (John 3:3).
1. 他解释了有關他们領养屬靈的意義（4：1-7）. 领养是基督徒所经歷的祝福（加4：5; 弗1：5）. 我们不会像現代的社会中, 无家可归的孩子被領養便进入充满爱的家庭那样, 进入上帝的家庭不同。要进入上帝家庭的方法只有 “再生”，也就是“重生”（约3：3）。
The New Testament
word for adoption means “to place as an adult son.” It has to do with our
standing in the family of God: we are not little children but adult sons with
all of the privileges of sonship.
新约圣经對領養一詞的用意是“認为是成年的儿子。”这与我们在上帝的家庭中的地位有关：我们不是小孩子，而是成年儿子,
拥有兒子所有的特权.
It is unfortunate that
many translations of the New Testament do not make a distinction between
children of God and sons of God. We are the children of God by faith in Christ,
born into God’s family. But every child of God is automatically placed into the
family as a son, and as a son he has all the legal rights and privileges of a
son. When a sinner trusts Christ and is saved, as far as his condition
is concerned, he is a “spiritual babe” who needs to grow (1 Peter 2:2–3); but
as far as his position is concerned, he is an adult son who can draw on the
Father’s wealth and who can exercise all the wonderful privileges of sonship.
不幸的是，新約中许多的地方翻译,
没有区分上帝的孩子和上帝的儿子。我们因信基督而成为上帝的孩子，出生于上帝的家庭。但是，上帝的每个孩子都会自动成为家庭的儿子，作为儿子，他就拥有儿子的所有合法权利和特权。当罪人信靠基督并得救时，就他的状况而言，他只是需要成长的“属灵的嬰孩”（彼前2：2-3）; 但就他的立场而言，他是成年的儿子，可以享用父亲的财富，并且可以行使所有美好的儿子特权.
We enter God’s family
by regeneration, but we enjoy God’s family by adoption. The Christian does not
have to wait to begin enjoying the spiritual riches he has in Christ. “If a
son, then an heir of God through Christ” (Gal. 4:7). Now follows Paul’s
discussion about adoption. He reminds his readers of three facts.
我们通过再生进入上帝的家庭，但我们通过领养享受上帝的家庭。基督徒不必等待开始享受他在基督里所拥有的属灵财富。 “如果是儿子，那么通过基督成为上帝的继承人”（加拉太书4：7）。现在跟随保罗所講关于收养的事。他提醒读者三牽件事实。
What we were:
children in bondage (vv. 1–3). No matter how wealthy a father may be, his
infant son or toddling child cannot really enjoy that wealth. In the Roman
world, the children of wealthy people were cared for by slaves. No matter who
his father was, the child was still a child, under the supervision of a
servant. In fact, the child himself was not much different from the servant who
guarded him. The servant was commanded by the master of the house, and the
child was commanded by the servant.
我们是什么：受束缚的儿童（第1-3节）。无论父亲多么富有，他的小儿子或蹒跚学步的孩子都不能真正享受他的财富。在罗马社會中，富人的子女得到了奴隶的照顾。无论他的父亲是谁，在仆人的监督下的孩子仍然是孩子。事实上，孩子本人与守护他的仆人没什么不同。仆人是由主人指挥的，孩子是由仆人督導的。
This was the
spiritual condition of the Jews under the age of the law. The law, you recall,
was the “guardian” that disciplined the nation and prepared the people for the
coming of Christ (Gal.
这是犹太人在古老律法时代的屬靈状况。你记得，这律法是操練以色列国家和人民, 为基督降临预备“督導者”（加拉太书3：23-25）。因此，当犹太律法師将加拉太人带回律法主义时，他们不仅带领他们进入宗教束缚，而且还带领他们进入道德和屬靈的嬰孩期和不成熟。
Paul states that the
Jews were, like little children, in bondage to “the elements of the world.”
This word elements means “the basic principles, the ABCs.” For some fifteen
centuries,
保罗说，犹太人像小孩一样，受到“屬世的原則”所束缚。这 “原则” 一词意味着“基本原则，,
剛開始的原则。”大约在15个世纪以来，以色列一直在幼稚园和小学中，学习他们作“属灵的基督徒”，以便他们在基督降临时准备好。
然后, 他们就会得到充分的启示，因为耶稣基督是“阿尔法(Alpha) 和欧米加(Omega)”（启示录22:13）;
這意味著, 它包含了上帝对人类启示的所有字母。也是上帝最後的一句话（来1：1-3）。
Legalism, then, is
not a step toward maturity; it is a step back into childhood. The law was not
God’s final revelation; it was but the preparation for that final revelation in
Christ. It is important that a person know his ABCs, because they are the
foundation for understanding all of the language. But the man who sits in a
library and recites the ABCs, instead of reading the great literature that is
around him, is showing that he is immature and ignorant, not mature and wise.
Under the law, the Jews were children in bondage, not sons enjoying liberty.
然而，律法主义還沒有使以色列人迈向到成熟的一步; 它使他們又回到童年時代。律法不是上帝最后的启示; 这只是為基督來臨時, 作最后启示的准备。人了解他的起步(ABC)很重要，因为這是理解話语全部的基础。但是，坐在图书馆只背诵ABC的人，來代替研读在图书馆裡周围他的伟大文学名著，這表明他們的不成熟，无知，還沒有成熟和不聪明。根据律法，犹太人是受奴役的孩子，而不是享受自由的儿子。
What God did: redeemed us (vv. 4–5). The
expression the fullness of the time (Gal. 4:4) refers to that time when the
world was providentially ready for the birth of the Savior. Historians
tell us that the Roman world was in great expectation, waiting for a Deliverer,
at the time when Jesus was born. The old religions were dying; the old
philosophies were empty and powerless to change men’s lives. Strange new
mystery religions were invading the empire. Religious bankruptcy and spiritual
hunger were everywhere. God was preparing the world for the arrival of His Son.
上帝所做的是拯救我們 (4–5等節).
“时间到达满足” 是指世人为救世主诞生做好准备的时间已經够了（加拉太书4：4）。 历史学家說，在耶稣出生的时候，罗马帝國期待著救赎主的降臨。 旧的宗教正在死亡; 旧的哲学是空洞的，无力改变人们的生活。
奇怪的新神秘宗教正在入侵羅馬帝国。 到处都是宗教破产和屬靈饥饿。
上帝正在为這事在世上做准备, 等待祂儿子的到来。
From the historical
point of view, the
从历史的觀點来看，罗马帝国本身在帮助为救主的诞生世界做好准备。道路将城市与城市连接起来，所有城市最终都与罗马相连。罗马法律保护公民的权利，罗马士兵維持和平。由于希腊和罗马的征服，拉丁语和希腊语在整个帝国都是众所周知的語言。基督在伯利恒的出生不是偶然的; 这是约好的：是耶稣在 “时间的满足。”就降臨世上（并且，值得注意的是，当时间准备好时，祂会再来。）
Paul is (was) careful
to point out the dual nature of Jesus Christ (Gal. 4:4), that He is both God
and man. As God, Jesus “came forth” (John
保罗小心翼翼地指出耶稣基督的双重生性（加 4：4），祂既是上帝, 又是人子。作为上帝，耶稣“出現了”（约16:28）; 但作为人子，祂是“由女人所生。”古老的應許说, 救赎主将是“女人的种子”（创3:15）; 耶稣兌現了这应许（赛
7:14; 太 1：18-25）。
Paul has told us who
came—God’s Son; he has told us when He came and how He came. Now he explains
why He came: “to redeem them that were under the law” (Gal. 4:5). Redeem is the
same word Paul used earlier (Gal.
保罗告诉我们上帝的儿子已經降臨;
他告诉我们耶穌是什麼時候,
和如何降生的。现在他解释了为什么耶穌要来：“為的是要赎回那些在律法之下的人”（加 4：5）。 “救赎” 這詞与他早先使用有關同一意思, 是相同的字（加 3:13）; 它是說, “通过付出代價而得来的自由。”在任何罗马城市都能购买到奴隶（帝国大约有六千万奴隶），有的人為自己保留奴隶，有的買了而給他們自由。耶稣让我们得自由。所以，回到律法就是要废除基督在十字架上所作的,
祂购买我们是让我们免除被成为奴隶，而使我們成為上帝的儿子！根据法律，犹太人仅仅是孩子，但在恩典之下，信徒是上帝的儿子，成年人站在上帝的家中。
Perhaps at this point
a chart will help us understand better the contrast between being a “child of
God” and a “son of God.”
也许在这点上，以图表顯示更能帮助我们對“上帝的孩子”和“上帝的儿子”之间的对比理解得更為清楚。
The Child The
Son
by regeneration by
adoption
entering the family enjoying
the family under guardians the liberty of an adult cannot
inherit an heir of the
Father
儿童 兒子
再生 通过收养
进入家庭 享受家庭
在监护人之下 成人的自由
不能继承 父亲的继承人
What we are: sons and
heirs (vv. 6–7). Once again, the entire Trinity is involved in our spiritual
experience: God the Father sent the Son to die for us, and God the Son sent His
Spirit to live in us. The contrast here is not between immature children and
adult sons, but between servants and sons. Like the prodigal son, the Galatians
wanted their Father to accept them as servants, when they really were sons
(Luke
我们在上帝家裡是什么:儿子和继承人（6-7节）.再一次，三位一体進入了我们的属灵經歷：父上帝差遣儿子上帝为我们而死，而儿子上帝却差遣祂的聖灵上帝住在我们里面。这里的对比不是未成熟的孩子和成年的儿子之间，而是仆人和儿子之间。像浪子一样，加拉太人希望他们的父亲接受他们作为仆人，当他们真的是儿子时（路加福音15：18-19）這对比就很容易看出来。
The son has the same
nature as the father, but the servant does not. When we trust Christ, the Holy
Spirit comes to live within us; and this means we are “partakers of the divine
nature” (2 Peter 1:4). The law could never give a person God’s nature within.
All it could do was reveal to the person his desperate need for God’s nature.
So, when the believer goes back into law, he is denying the very divine nature
within, and he is giving the old nature (the flesh) opportunity to go to work.
儿子与父亲的生性相同，但是僕人却不一樣。当信靠基督时，圣灵就会活在我们里面; 这意味着我们“与上帝本性有分”（彼得后书1：4）。律法永远不会给人内在的本性。它能做的就是向人们揭示它对上帝本性的迫切需要。因此，当信徒重新成为律法捆綁时，他否认了内在的上帝的本性，他正在给予老我（肉体）机会去彰顯。
The son has a father,
while the servant has a master. No servant could ever say “Father” to his
master. When the sinner trusts Christ, he receives the Holy Spirit within, and
the Spirit tells him that he is a child of the Father (Rom.
儿子有父亲，而仆人有主人。没有仆人能够对他的主人说“父亲”的。当罪人信靠基督时，他就接受了圣灵，圣灵告诉他，他是天父上帝的孩子（罗马书8：15-16）。宝宝哭是很自然的，但宝宝不能和父亲说话。当圣灵进入人心时，他會说，“阿爸，父”（加拉太书4：6）; 并且，作为回应，信徒喊叫“阿巴，父亲”（罗马书8:15）。阿巴(Abba)是阿拉姆语，相当于我们的英语(papa)。这表明了孩子与父亲的亲密关系。仆人没有。
The son obeys out of
love, while the servant obeys out of fear. The Spirit works in the heart of the
believer to quicken and increase his love for God. “The fruit of the Spirit is
love” (Gal.
儿子是出於爱來順服, 而仆人却是由于恐惧而服从。圣灵在信徒的心中运行，並且快速和增加他对上帝的爱。 “圣灵的果子就是爱”（加5:22）. “上帝的爱經由圣灵流入我们的心中”（罗5：5）. 犹太律法師告诉加拉太人, 他们会通过遵守律法成为更好的基督徒，但律法永远不会产生顺从。只有爱才能做到这一点。 “如果你们爱我，就當遵守我的诫命”（约翰福音14:15）。
The son is rich,
while the servant is poor. We are both “sons and heirs.” And since we are
adopted—placed as adult sons in the family—we may begin drawing on our
inheritance right now. God has made available to us the riches of His grace
(Eph. 1:7; 2:7), the riches of His glory (Phil.
儿子很富有，而仆人却很穷。我们都是“儿子和继承人。”既然我们被收养 -
成为家庭中的成年儿子 -
我们现在可以开始利用我们的继承权。
上帝已赐给我们祂丰富的恩典（弗1：7; 2：7）,祂荣耀的丰富（腓4:19），祂善良的丰富（罗2：4）, 祂智慧的丰富（罗11：33比照研讀） - 所有上帝的富盛都藏在基督里（西1:19; 2：3）.
The son has a future,
while the servant does not. While many
kind masters did provide for their slaves in old age, it was not required of
them. The father always provides for the son (2 Cor.
儿子有未来，而仆人没有。虽然许多善良的师父,确实為奴隶的年老預備，是他们不需要的。父亲永远为儿子服务（哥林多后书12:14）。
In one sense, our
adoption is not yet final, because we are awaiting the return of Christ and the
redemption of our bodies (Rom.
實質上，我们的被收養还未完全，因为我们正在等待基督的复临和救赎我们的身体（罗8:23）. 有学者认为當我们被收養於耶穌再來時, 当人在家庭外面收养其他人要成为他的儿子, 回应罗马人的程序。首先,
在购买儿子後, 要舉行私人的仪式; 然后, 舉行公开的仪式，僅僅是在官员之前公开宣布這收養的事。
Christians have
experienced the first stage: we have been purchased by Christ and indwelt by
the Spirit. We are awaiting the second stage: the public declaration at the
return of Christ when “we shall be like him” (1 John 3:1–3). We are “sons and
heirs,” and the best part of our inheritance is yet to come (see 1 Peter
1:1–5).
基督徒经历了被收養的第一阶段：基督以祂的寶血所购买, 并經圣灵的內住。現正等待, 當基督的再來時, 公开宣告“我们将像祂的样式”, 的第二阶段（约壹3：1-3）。我们是“儿子和继承人”，但我们的繼承最好的部分尚未到来（见彼得前书1：1-5）。
2. He Laments Their
Regression (4:8–11)
2. 他哀叹他们的退後（4：8-11）.
What really happened
when the Galatians turned from grace to law? To begin with, they abandoned liberty
for bondage. When they were ignorant sinners, they had served their false gods
and had experienced the tragedy of such pagan slavery. But then they had
trusted Christ and been delivered from superstition and slavery. Now they were
abandoning their liberty in Christ and going back into bondage. They were
dropping out of the school of grace and enrolling in the kindergarten of law!
They were destroying all the good work the Lord had done in them through Paul’s
ministry.
当加拉太人從恩典回转到律法时, 真正发生了什么事？ 首先，他们因束缚而放弃了自由。当他们還是无知的罪人时，就有了假神進入他们中間，并经历了这种异教奴隶教的悲剧。 但后来他们相信了基督, 从迷信和奴役中解脱出来。现在他们在基督里又放弃自由,
并继续回轉到束缚中。
他们從恩惠学校退學, 而在律法的幼儿园註冊就读！他们正在毁灭保罗在他们身上已做完主耶穌的一切善良事工。
The phrase weak and
beggarly elements tells us the extent of their regression. They were giving up
the power of the gospel for the weakness of law, and the wealth of the gospel
for the poverty of law. The law never made anybody rich or powerful; on the
contrary, the law could only reveal man’s weakness and spiritual bankruptcy. No
wonder Paul weeps over these believers, as he sees them abandon liberty for
bondage, power for weakness, and wealth for poverty.
弱者和乞丐的原則詞句, 告诉我们,
他们的退縮到了如何的程度。他们為了律法的軟弱，而放弃了福音的大能，以弥补法律的贫困。律法从来没有让任何人富有或强大過;
反之，律法只能揭示人的弱点和屬靈的破产。
难怪保罗为这些加拉太信徒哭泣，因为他看到他们放弃了自由奔向捆綁，離棄大能却趨向軟弱，为贫穷而放棄财富。
How were they doing
this? By adopting the Old Testament system of religion with its special
他们是怎么做到的？是采用宗教旧約的系統行紀念 “天，月，时，和年”的各種節日（加 4:10）。
Does this mean that
it is wrong for Christians to set aside one day a year to remember the birth of
Christ? Or that a special observance of the coming of the Spirit at Pentecost,
or the blessing of the harvest in autumn, is a sin?
这是否意味着對基督徒设置, 每年有一天來纪念基督的诞生是错误的？或者是对圣灵降临的特别遵守五旬节，或紀念秋收豐盛的祝福，是罪嗎？
Not necessarily. If
we observe special days like slaves, hoping to gain some spiritual merit, then
we are sinning. But if in the observance, we express our liberty in Christ and
let the Spirit enrich us with His grace, then the observance can be a spiritual
blessing.
不必要。如果我们像奴隶般紀念一些特殊的日子，希望获得一些屬靈上的功績，那么我们就犯罪了。但如果在紀念中，我们表达了在基督里的自由，让圣灵的恩典充满我们，這樣的紀念節日可以得到属灵的祝福。
The New Testament
makes it clear that Christians are not to legislate religious observances for
each other (
新约聖經明确表示, 基督徒不是为了彼此而立法去紀念宗教的節日（罗马书14：4-13）。例如,
不是要了赞扬那个人庆祝那個節日，也不是要谴责这个人不去紀念。但如果人是认为他灵魂能得拯救，或使他自然地在主的恩典中成长，是因为紀念宗教節日，這顯示出他犯了律法主义的罪。
Our evangelical
churches have many different kinds of observances, and it is wrong for us to go
beyond the Word of God in comparing, criticizing, or condemning. But all of us
must beware of that legalistic spirit that caters to the flesh, leads to pride,
and makes the outward event a substitute for the inward experience.
我们福音派教会有许多不同的纪念節日，我们超越對上帝的话语的比较，批评或谴责,
就不對了。但我们所有的人都必须警惕, 律法屬靈是迎合肉体，引起自傲，并以外表的事件取代了内裡的经歷。
3. He Seeks Their
Affection (
3. 他寻求他们的感情（4：12-18）
Paul was a wonderful
spiritual father; he knew just how to balance rebuke with love. Now he turns
from “spanking” to “embracing” as he reminds the believers of their love for
him and his love for them. At one point they were willing to sacrifice anything
for Paul, so great was their love; but now he had become their enemy. The
Judaizers had come in and stolen their affection.
保罗是很好的屬靈父亲; 他知道怎么使用责备与爱相平衡。现在他转过身来用 “責罰”到“拥抱” 平衡的來提醒信徒，他们对他的爱和他对他们的爱。在某點上,
他们愿意为保罗牺牲任何东西，顯示他们對他的爱, 如此之大; 但现在他却成为他们的敌人。犹太律法師进来偷取了他们的感情。
Bible students wish
Paul had been more explicit here, because we are not sure just what events he
is talking about. When Paul had originally visited them, he was suffering from
some physical affliction. If, as noted in Galatians 1, Paul wrote this letter to
the churches of south
the way they received
him in spite of the way he looked.
圣经学生希望保罗對這點, 更加說得明确一些，因为我们不很肯定的了解,
他在说什么有关的事。当保罗最初來访问他们时，他在身体上有些痛苦纏繞。誠如保羅在加拉太书1章中所述，他寫这封信给南加拉太的教会，然后他指的是他在第一次传教旅程，记录在使徒行传13至14章。显然是保罗不打算去这些城市，但因为他身体的虚弱而被迫的这样做。我们只能這樣的推测。有些人說是因瘧疾的緣故;
有些人則說是因眼睛的毛病（见加拉太书4:15）。不管它是什么，它必定使保罗在外表上有所令人不愉快的事，因为他称赞了加拉太人对接受他的方式,
尽管他的外表看起來如此令人不太好的样子。
To them, he was an
angel of God. It is a wonderful thing when people accept God’s servants, not
because of their outward appearance, but because they represent the Lord and
bring His message.
对他们来说，他是上帝的天使。奇妙的是当人们接受上帝的仆人时，並不是因为他们的外表，而是因为他们代表主耶穌，带来祂的信息。
Now Paul asked them,
“What has happened to that love? What has happened to the blessedness—the
happiness—you experienced when you heard the gospel and trusted Christ?” Of
course, Paul knew what had happened: the Judaizers had come in and stolen their
hearts.
现在保罗问他们，“你們對我的爱发生了什么變化？祝福发生了什么事 --- 快樂 --- 當你們听到福音和相信基督時所經歷過的？”
当然，保罗已經知道什么发生了：犹太教法師进来, 偷取了他们的心。
One of the marks of a
false teacher is that he tries to attract other men’s converts to himself, and
not simply to the truth of the Word or to the person of Jesus Christ. It was
not the Judaizers who originally came to
假教师的标志就是他尝试吸引其他人的羊，而对于偷取的羊不是以上帝的道或信靠耶稣基督的正當理由。最初来加拉太带领他们到基督面前的不是犹太律法師,
而是保罗。像今天的邪教徒，这些假教师不是爭取失喪的罪人, 而是去偷取那些真正为主帶領到祂面前的羊。他們证明保罗是他們所爱的人。他“曾变得如他们一樣”
是通过与他们认同自己（加 4:12）。现在他们正在转向要离開保罗,
去跟随他们假牧羊人。
Paul told them the
truth, but the Judaizers told them lies. Paul sought to glorify Christ, but the
Judaizers glorified themselves and their converts. “Those people are zealous to win you over,
but for no good. What they want is to alienate you from us, so that you may be
zealous for them” (Gal.
保罗告诉加拉人真相，但犹太律法師對他们說谎言。保罗试图荣耀基督，但是犹太律法師却荣耀自己和他们的皈依者。“那些人热衷于赢得你們，但不是好心。他们是想要的使你們疏远我们，好讓你們可能對他们热心“（加4:17）。
A true servant of God
does not “use people” to build up himself or his work; he ministers in love to help
people know Christ better and glorify Him. Beware of that religious worker who
wants your exclusive allegiance because he is the only one who is right. He
will use you as long as he can and then drop you for somebody else—and your
fall will be a painful one. The task of the spiritual leader is to get people
to love and follow Christ, not to promote himself and his ministry.
上帝真正的仆人并不“用人”來建立自己或他的工作; 保羅用爱心牧牧養他们,
使他們更多地认识基督, 并荣耀祂。要谨防那些專門宗教的工作者想要你們的忠诚，因为他以為是,
認為只有他是唯一正确的人。他会尽可能地使用你們，然后轉移給别人 ---
你們将墜入痛苦的深淵。屬靈的领袖的責任是让人去爱和跟随基督，不是为了表揚自己和他的事工。
“Faithful are the
wounds of a friend; but the kisses of an enemy are deceitful” (Prov. 27:6).
Paul had proved his love to the Galatians by telling them the truth; but they
would not accept it. They were enjoying the “kisses” of the Judaizers, not
realizing that these kisses were leading them into bondage and sorrow. Christ had made them sons and heirs, but they
were rapidly becoming slaves and beggars.
“忠诚是朋友的伤口; 但亲吻敌人是欺骗性的 ”（箴言27：6）。保罗以對加拉太人以告訴真理,证明了他对他們的爱;
但是他们不会接受它。加拉太人很享受犹太律法師的“亲嘴”，没有意识到这些亲吻將使他们陷入束缚和悲伤之中。基督已经使加拉太人成为儿子和继承人，但他们却因此迅速變成为奴隶和要飯的。
They had not lost the
experience of salvation—they were still Christians; but they were losing the
enjoyment of their salvation and finding satisfaction in their works instead.
Sad to say, they did not realize their losses. They actually thought they were becoming
better Christians by substituting law for grace, and the religious deeds of the
flesh for the fruit of the Spirit.
他们没有失去救恩的经历 ---
他们仍然是基督徒; 但他们正在失去享受救恩的喜樂, 而他们以事工來代替满足感。 可悲的是，他们没有意识到自己的损失。
他们使用律法來取代恩典, 和宗教的肉體行为替代圣灵所結的果子, 实际上认为已成为更好的基督徒。
Is your Christian
life moving forward into liberty or backward into bondage? Think carefully
before you answer.
你的基督徒生活是否正在进入自由或從自由後退進入束缚？仔细想後再回答。
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