851 英翻中 (551) Lord have a peace for me. 求主安靜我. 9/14/2024

851 英翻中 (551)                Lord have a peace for me.                  求主安靜我.            9/14/2024

我們在天上的父, 感謝祢, 救護孩子脫離昨日跌倒的痛苦.  求主讓孩子日後要小心安靜.  要繼續讀聖經禱告.  求主帶領未來日子的平安.  奉主耶穌基督的名禱告.  阿們.  

Chpt.8                                     MEET YOUR MOTHER       Galatians 4:19–31                                    第八課                                    认识你的母亲                          加拉太书4：19-31  

We parents never seem to outgrow our children.  “When they’re little, they’re a handful; but when they’re grown, they’re a heartful!” I remember hearing my mother say, “When they’re little, they step on your toes; but when they’re grown, they step on your heart.”                              父母似乎永远不会離開孩子。 “当他们很小的时候，他们是小毛頭; 但当他们长大後，会使你很煩心！ “我记 得妈妈對我说，“当孩子很小的时候，他们踩到你的脚趾; 但是当他们长大的时候，他们踩到你的心上。“

This is what Paul was experiencing as he tried to help the Galatian believers with their confused spiritual lives. When he had first come to them with the gospel, he had “travailed” spiritually to see them turn to the Lord. But, after all, the Lord Jesus had travailed on the cross to make possible their salvation (Isa. 53:11), and Paul’s travail was nothing in comparison. But now the Galatian Christians were falling back into legalism and a “second childhood” experience; and Paul had to travail over them again. He longed to see Christ formed in them, just as we parents long to see our children mature in the will of God.                                                                              这就是保罗在加拉太信徒迷茫的屬靈生命中，尝试帮助他們时，所得到的经历。当他首次带着福音来到他们那里时，他看到他们转向了主，他深受屬靈上的  “生產痛苦”。但是，毕竟，主耶稣已经在十字架上戰勝了生產痛苦，而使他们得救（赛  53:11），并且保罗的生產痛苦没什么可與相比。但现在加拉太基督徒正在回归律法主义，他要经历  “再次的生產痛苦” ; 保罗必須要苦苦挣扎戰勝过他们。他渴望看到基督成形在他们身上，就像我们父母渴望看到自己的孩子，在上帝的旨意中成熟一樣。

Since the Judaizers appealed to the law, Paul accepted their challenge and used the law to prove that Christians are not under the law. He took the familiar story of Ishmael and Isaac             (Gen. 16—21) and drew from it basic truths about the Christian’s relationship to the law of Moses.                                                                                                                                                        由于犹太律法師提出守律法的必要，保罗接受了他们的挑战，并用律法来证明基督徒不在律法之下。他用熟悉的以实玛利和以撒的故事，活画出了基督徒與遵守摩西的律法关系的基本真理（创  16-21）。 

The events described actually happened, but Paul used them as an allegory, which is a narrative that has a deeper meaning behind it. Perhaps the most famous allegory in the English language is John Bunyan’s Pilgrim’s Progress, in which Bunyan traces Christian experiences from the City of Destruction to heaven. In an allegory, persons and actions represent hidden meanings, so that the narrative can be read on two levels: the literal and the symbolic.                                                      所描述的事件实际上已发生過，但保罗用它们來作为比喻，描叙該事實背后的深层含义。在英语中有關聖經的寓言，也许最有名的是 約翰.本仁(John Bunyan) 的“天路歷險記”，其中他追踪基督徒从毁灭之城到天堂的步步危險的经历。在這寓言裡，基督徒和他的歷險行動隐藏深奧的意义，因此，可從两个层面上來阅读：文字的和象征的。 

Paul’s use of Genesis in this section does not give us license to find “hidden meanings” in all the events of the Old Testament. If we take that approach to the Bible, we can make it mean almost anything we please. This is the way many false teachings arise. The Holy Spirit inspired Paul to discern the hidden meaning of the Genesis story. We must always interpret the Old Testament in the light of the New Testament, and where the New Testament gives us permission, we may search for hidden meanings. Otherwise, we must accept the plain statements of Scripture and not try to “spiritualize” everything.                                                                                                                         保罗在本节中使用這段创世记，并没有给我们允許能在旧约中，找到所有事件的 “隐藏意义”。如果我们采取这种方式去銓敘圣经，几乎可照我们所想象去解釋所有聖經的意義。這就是造成许多错误教义出现的原因。圣灵启发保罗辨别创世纪的故事中隐藏的意义。我们必须常常根据新约圣经來解释旧約，且必須在新约允许的情况下，我们才可以寻找到其隐藏的意义。否则，我们必须接受圣经所陈述的清楚意義，而不是试图以  “靈意” 作一切經節的銓譯。

1.  The Historical Facts (4:19–23)                                                                                                            1.  歷史事實（4：19-23）

Perhaps the easiest way to grasp the historical account is to trace briefly Abraham’s experiences as recorded in Genesis 12—21. Using his age as our guide, we will trace the events on which Paul based his argument for Christian liberty.                                                                                              也许掌握历史事實的最简单方法是額要的描述，亚伯拉罕的在创世纪12至21等章中的記載。以他的年龄为导向，追踪保罗根据他對基督徒的自由事件的论点來發掘。

75 — Abraham is called by God to go to Canaan; and God promises him many descendants (Gen. 12:1–9). Both Abraham and his wife, Sarah, wanted children, but Sarah was barren. God was waiting until both of them were “as good as dead” before He would perform the miracle of sending them a son (Rom. 4:16–25).                                                                                                      75 — 亚伯拉罕被上帝呼召往迦南; 上帝应许他后代繁榮（創  12：1-9）。亚伯拉罕和他的妻子撒萊都想要孩子，但撒萊不生育。上帝在顯神迹送他們儿子之前，一直要等到他們  “滿心相信”（罗   4：16-25）。

85—The promised son has not yet arrived, and Sarah becomes impatient. She suggests that Abraham marry Hagar, her maid, and try to have a son by her. This act was legal in that society, but it was not in the will of God. Abraham followed her suggestion and married Hagar (Gen. 16:1–3).                                                                                                                                                      85—承诺的儿子尚未降生，并且撒萊顯得不耐烦。她暗示亚伯拉罕和她的使女夏甲结婚，并试图让夏甲為她生儿子。在當時社会中這是合法的，但它不是上帝的旨意。亚伯拉罕听从了妻子的建议与夏甲结婚（创   16：1-3）。

86—Hagar gets pregnant and Sarah gets jealous! Things are so difficult in the home that Sarah throws Hagar out. But the Lord intervenes, sends Hagar back, and promises to take care of her and her son. When Abraham is 86, the son is born, and he calls him Ishmael (Gen. 16:4–16).         86 — 夏甲怀孕了，撒萊变得嫉妒！因為在家里撒萊難以容忍，她把夏甲踢出来。但主却介入，将夏甲又送回去，并承诺照顾夏甲和她的儿子。那时候亚伯拉罕已是86岁，儿子出生，他為兒子取名以实玛利（创  16：4-16）。

99—God speaks to Abraham and promises again that he will have a son by Sarah and says to call his name Isaac. Later, God appears again and reaffirms the promise to Sarah as well (see Gen. 17—18).                                                                                                                                                          99 — 上帝再度对亚伯拉罕承诺，他将與撒萊生儿子取名為以撒。后来，上帝再次出现，并向撒萊重申这许诺（见  创  17-18）。

100—The son is born (Gen. 21:1–7). They name him Isaac (“laughter”) as commanded by God. But the arrival of Isaac creates a new problem in the home: Ishmael has a rival. For fourteen years, Ishmael has been his father’s only son, very dear to his heart. How will Ishmael respond to the presence of a rival?                                                                                                                           100 —以撒出生（创  21：1-7）。他们按照上帝的旨意為兒子取名以撒（是 “喜笑” 的意思）。但是以撒的到来，使家中產生了新问题：以实玛利有了竞争对手。十四年来，以实玛利以為他是父亲唯一的儿子，非常珍愛父親的心。如今以实玛利怎么样來對付以撒的存在呢？

103—It was customary for the Jews to wean their children at about the age of three, and to make a great occasion of it. At the feast, Ishmael starts to mock Isaac (Gen. 21:8ff.) and to create trouble in the home. There is only one solution to the problem, and a costly one at that: Hagar and her son have to go. With a broken heart, Abraham sends his son away, because this is what the Lord tells him to do (Gen. 21:9–14).                                                                                              103 — 犹太人的习惯，在孩子大约三岁大的時候要斷奶，大事慶賀。在盛宴上，以实玛利开始嘲笑以撒（创   21：8 比照研讀）并在家中製造麻烦。要解決這问题的唯一方案，而且成本高昂：就是把夏甲和以实玛利趕出家門。亚伯拉罕心碎的把他的儿子以实玛利送走，因为这是上帝告诉他要做的（创  21：9-14）。 

On the surface, this story appears to be nothing more than a tale of a family problem, but beneath the surface are meanings that carry tremendous spiritual power. Abraham, the two wives, and the two sons represent spiritual realities; and their relationships teach us important lessons.              从表面上看，这故事似乎仅仅是家庭的问题，但是該家庭问题表面下是带有巨大屬靈能力。亚伯拉罕，两个妻子和两个儿子代表屬靈的实存;  他们之間的关系教导我们重要的教训。

2. The Spiritual Truths (4:24 – 29)                                                                                                          2. 屬靈真理 (4:24 – 29)

Paul now explained the meanings that lie behind these historical events; perhaps they are best classified as shown in the chart below.                                                                                                     保罗现在解释这历史事件背后的含义; 也许最好把它们分类如下图所示。

 

      The Old Covenant          The New Covenant                                                                                               旧约圣經                        新约聖經

Law                                Grace                                                                                                                    律法(Law)                       恩典(Grace)

            Hagar the slave        Sarah the free woman                                                                                              夏甲是奴隶                    撒萊是自由的女人

            Ishmael, conceived       Isaac, conceived                                                                                                    以实玛利                        以撒

            after flesh                      miraculously                                                                                                          由肉体所生                   奇迹般地誕生

            Earthly Jerusalem in    Heavenly Jerusalem,                                                                                            地上的耶路撒冷             天上的耶路撒冷

            bondage                         which is free                                                                                                          受束缚                             自由的

Paul began with the two sons, Ishmael and Isaac  (Gal. 4:22–23), and explained that they illustrate our two births: the physical birth that makes us sinners and the spiritual birth that makes us the children of God. As you think about this and read Genesis 21:1–12, you discover some wonderful spiritual truths about your salvation.                                                                           保罗從這两个儿子，以实玛利和以撒开始討論（加   4：22-23），并解释说明两種出生：由肉身出生使我们成为罪人,  和由属灵誕生，使我们成为上帝的儿女。 当你從這点出發思想，并阅读创世纪21章1至12節时，你会发现关于你所得的救恩的屬靈真理。                                                                

Isaac illustrates the believer in several particulars.                                                                                在一些特別的细节中顯示以撒這信徒的奇特。 

He was born by God’s power. In fact, God deliberately waited twenty-five years before He granted Abraham and Sarah their son. Isaac was “born after the Spirit” (Gal. 4:29), and, of course, the Christian is “born of the Sp irit” (John 3:1–7). Isaac came into the world through Abraham (who represents faith, Gal. 3:9) and Sarah (who represents grace); so that he was born “by grace … through faith” as is every true Christian (Eph. 2:8–9).                                                   他的誕生是出于上帝的旨意。事实上，上帝定意要亚伯拉罕和撒萊等上二十五年後，才賜予他们儿子。以撒  “由聖靈而生“（加   4:29），誠然，基督徒是   “从圣灵中诞生”（约   3：1-7）。以撒經由亚伯拉罕而进入了世界（代表信心，加   3：9）和撒萊（代表恩典）;  所以他是的出生是   “靠恩典......經由信心”，正如每位真实基督徒的形成（弗    2：8-9）。

He brought joy. His name means “laughter,” and certainly he brought joy to his aged parents. Salvation is an experience of joy, not only to the believer himself, but also to those around him.    他带来了喜乐。他的名字是   “喜笑”，誠然，他给年迈的父母带来了喜乐。救恩是喜乐的經歷，不仅是信徒自己，还影響他周围的人。

He grew and was weaned (Gen. 21:8). Salvation is the beginning, not the ending. After we are born, we must grow (1 Peter 2:2; 2 Peter 3:18). Along with maturity comes weaning: we must lay aside “childish things” (1 Cor. 13:11). How easy it is for us to hold the “toys” of our earlier Christian days and fail to lay hold of the “tools” of the mature believer. The child does not enjoy being weaned, but he can never become a man until it happens. (Read Ps. 131 at this point.)        他的成长和断奶（创   21：8）。救恩是开始，而不是结局。有基督信仰后，我們必须成长（彼前   2：2;  彼后   3:18）。随着成熟的到来，要断奶：必须不再   “幼稚“（林前   13:11）。  要坚持丟掉早期基督信仰时的  “玩具” ，而抓住成熟信徒的 “事工”，是多么的不容易。没有孩子是喜欢断奶，但他若不斷奶，永远不会成为成人。 （此时阅读   詩  131篇） 

He was persecuted (Gen. 21:9). Ishmael (the flesh) caused problems for Isaac, just as our old nature causes problems for us. (Paul will discuss this in detail in Gal. 5:16ff.) Ishmael created no problems in the home until Isaac was born, just as our old nature creates no problems for us until the new nature enters when we trust Christ. In Abraham’s home we see the same basic conflicts that we Christians face today:                                                                                                                 以撒受到了迫害（创21：9）。以实玛利（肉体）给他带来了麻煩，就像老我一样给我们带来困擾。 （保罗将在  加  5：16 比照研讀，详细讨论它。）在以撒誕生以前，以实玛利没有製造任何问题，直到以撒出生後，就像当我们信靠基督时，老我在新生命未誕生之前，不會製造麻煩样一樣。  在亚伯拉罕的家里，今天看到了我们基督信徒所面临的基本冲突：

Hagar versus Sarah = law versus grace                                                                                                    地上的耶路撒冷   =   天上的耶路撒冷

Ishmael versus Isaac = flesh versus Spirit                                                                                             以实玛利与以撒相比 = 肉体与聖灵

It is important to note that you cannot separate these four factors. The Judaizers taught that law made the believer more spiritual, but Paul made it clear that law only releases the opposition of the flesh and a conflict within the believer ensues (see Rom. 7:19). There was no law strong enough either to change or to control Ishmael, but Isaac never needed any law. It has well been said, “The old nature knows no law and the new nature needs no law.”                                             要注意重點在，你不能将這四個要素分开。 犹太律法師教导說，律法使信徒更為屬灵，但保罗明确顯示律法只在信徒内部，释放肉体的反对和信徒繼續的冲突（见  罗   7:19）。要控制以实玛利(肉體)，委實沒有足够强大的律法来達成，但以撒从不需要任何律法。諺語说得好：老我不認識律法，但新生命不需要律法。”

Having explained the significance of the two sons, Paul turned to an explanation of the two wives, Sarah and Hagar. He was illustrating the contrasts between law and grace and was proving that the believer is not under law but is under the loving freedom that comes through God’s grace. Notice, then, the facts about Hagar that prove that the law no longer has power over the Christian.                                                                                                                                                   保羅在銓释两个儿子的意义後，他转向对两位妻子的銓释，撒萊和夏甲。他用它們來阐明在律法和恩典两者之间的对比，并证明信徒不是在律法之下，而是在充满上帝恩典爱的自由之下。那么，请注意关于夏甲的例證，說明律法不再有权力挾持基督徒。

Hagar was Abraham’s second wife. God did not begin with Hagar; He began with Sarah.                 夏甲是亚伯拉罕的第二任妻子。上帝從没有認定夏甲與亚伯拉罕的婚姻; 而是從撒萊开始做的。

As far as God’s dealings with men are concerned, God began with grace. In Eden, God provided for Adam and Eve by grace. Even after they sinned, in His grace He provided them with coats of skins for a covering Jud (Gen. 3:21). He did not give them laws to obey as away of redemption; instead, He gave them a gracious promise to believe: the promise of a victorious Redeemer (Gen. 3:15).                                                                                                                                                             就上帝最先与人的交往而言，上帝是從恩典开始。在伊甸园，上帝为亚当與夏娃提供了恩典。即使在他们犯罪之后，而祂的恩典，仍为他们提供了覆盖羞恥的獸皮（创   3:21）。  上帝没有给他们律法來順从，作为得救赎的方法;  相反，祂给了他们亲切的帶恩典的應許來相信:  胜利的救赎主的應許（创   3:15）

In His relationship with Israel also, God first operated on the basis of grace, not law. His covenant with Abraham (Gen. 15) was all of grace, because Abraham was in a deep sleep when the covenant was established. When God delivered Israel from Egypt, it was on the basis of grace and not law, for the law had not yet been given. Like Hagar, Abraham’s second wife, the law was “added” (Gal. 3:19). Hagar performed a function temporarily, and then moved off the scene, just as the law performed a special function and then was taken away (Gal. 3:24–25).                           在上帝与以色列的关系也是同樣，祂首先以恩典作為运作的基础，而不是律法。祂与亚伯拉罕之間的約定是充满恩典（创   15章），因为亚伯拉罕在聖约成立时，他陷入沉睡。当上帝将以色列人从埃及拯救出来时，就是基於對以色列的恩典而不是基於律法，因为那時律法还没有賜下。就像亚伯拉罕的第二任妻子夏甲一样，律法也是如此  “加上的”（加   3:19）。夏甲只是暂时执行這项功能，然后便离开現場，就像律法执行某项特殊功能，就被撤銷（加    3：24-25）。

Hagar was a slave. Five times in this section she is called a “bondmaid” or “bondwoman” (Gal. 4:22–23, 30–31). Sarah was a freewoman, and therefore her position was one of liberty; but Hagar, even though married to Abraham, was still a servant. Likewise, the law was given as a servant. “Wherefore then serveth the law?” (Gal. 3:19). It served as a mirror to reveal men’s sins (Rom. 3:20) and as a monitor to control men and ultimately lead them to Christ (Gal. 3:23–25); but the law was never meant to be a mother!                                                                                         夏甲是奴隶。她在这段章節中有五次被称为  “女仆”  或  “女奴”（加   4：22-23，30-31）。撒萊是自由的婦人，因此她的立场是自由的;  但是夏甲，尽管嫁给亚伯拉罕，仍然是仆人。同样地，律法是作为供人使用的。 “律法是為過犯添上的？”（加   3:19）。 它可以用來揭示罪人罪的镜子（罗3:20）和监控人，最终把他们引向基督（加   3：23-25）;  但是律法从来不是以母亲見稱！

Hagar was not meant to bear a child. Abraham’s marriage to Hagar was out of the will of God; it was the result of Sarah’s and Abraham’s unbelief and impatience. Hagar was trying to do what only Sarah could do, and it failed. The law cannot give life (Gal. 3:21) or righteousness (Gal. 2:21) or the gift of the Spirit (Gal. 3:2) or a spiritual inheritance (Gal. 3:18). Isaac was born Abraham’s heir (Gen. 21:10), but Ishmael could not share in this inheritance. The Judaizers were trying to make Hagar a mother again, while Paul was in spiritual travail for his converts that they might become more like Christ. No amount of religion or legislation can give the dead sinner life. Only Christ can do that through the gospel.                                                                                                   夏甲并不打算生孩子。亚伯拉罕与夏甲的婚姻不符合上帝的旨意;  是因撒萊和亚伯拉罕的信心不夠的结果。 夏甲试图只做撒萊要做到的事，但失败了。律法不能赋予生命（加   3:21）或公义（加   2:21）或圣灵的恩赐（加    3：2）或属灵的继承（加   3:18）。以撒是用以為亚伯拉罕的继承人而誕生的（创   21:10），但以实玛利不能分享亚伯拉罕的继承，祈使他所帶領的信徒可能成为更像基督。没有宗教或律法可以给死在罪中的人生命。只有基督才能借福音做到。

Hagar gave birth to a slave. Ishmael was “a wild man” (Gen. 16:12), and even though he was a slave, nobody could control him, including his mother. Like Ishmael, the old nature (the flesh) is at war with God, and the law cannot change or control it. By nature, the Spirit and the flesh are “contrary the one to the other”  (Gal. 5:17), and no amount of religious activity is going to change the picture. Whoever chooses Hagar (law) for his mother is going to experience bondage (Gal. 4:8–11, 22–25, 30–31; 5:1). But whoever chooses Sarah (grace) for his mother is going to enjoy liberty in Christ. God wants His children to be free (Gal. 5:1).                                                            夏甲生下來的是奴隶。以实玛利是  “狂人“（创   16:12），即使他是奴隶，也没有人可以管挾他，甚至連他的母亲。以实玛利的例子，就是老我的本性（肉体）与上帝交战，律法不能改变或控制它。天生就是靈命和肉体的   “相互对立”（加   5:17），没有宗教活动可以改变這狀態。谁选择了夏甲（律法）作為他的母亲，将要经历束缚（加  4：8-11,  22-25,  30-31; 5：1）。但无论何人选择撒萊（恩典）为他的母亲，将享受在基督里的自由。上帝希望祂的孩子是自由的（加   5：1）。

Hagar was cast out. It was Sarah who gave the order: “Cast out this bondwoman and her son” (Gen. 21:9–10), and God subsequently approved it (Gen. 21:12). Ishmael had been in the home for at least seventeen years, but his stay was not to be permanent; eventually he had to be cast out. There was not room in the household for Hagar and Ishmael with Sarah and Isaac; one pair had to go.                                                                                                                                                   夏甲被赶出家門。 是撒萊给出的命令，“赶走这女奴和她的儿子”（創   21：9-10）。上帝随后批准了它（創    21:12）。以实玛利在家中至少有十七年之多，但他的逗留不是永久性的;   最终他必須被赶出去。 在亞伯拉罕家中没有空间同時供夏甲和以实玛利, 与撒萊和以撒居住;  必须有一對必須離去。

It is impossible for law and grace, the flesh and the Spirit, to compromise and stay together. God did not ask Hagar and Ishmael to make occasional visits to the home; the break was permanent. The Judaizers in Paul’s day—and in our own day—were trying to reconcile Sarah and Hagar, and Isaac and Ishmael; such reconciliation is contrary to the Word of God. It is impossible to mix law and grace, faith and works, God’s gift of righteousness and man’s attempts to earn righteousness.                                                                                                                                           律法和恩典，肉体和聖靈是不可能妥协和结合在一起的。上帝没有要求夏甲和以实玛利可以偶尔回家探親; 分離是永久性的。犹太律法師在保罗的日子 --- 在我们現在自己的日子 --- 正在努力调和撒萊和夏甲，以撒和以实玛利; 这样和解与上帝的旨意衝突。律法和恩典，信心和善行，與上帝的正义恩賜和人类的努力得到的义是不可能混合的。

Hagar was not married again. God never gave the law to any other nation or people, including His church. For the Judaizers to impose the law on the Galatian Christians was to oppose the very plan of God. In Paul’s day, the nation of Israel was under bondage to the law, while the church was enjoying liberty under the gracious rule of the “Jerusalem which is above” (Gal. 4:26). The Judaizers wanted to “wed” Mount Sinai and the heavenly Mount Zion (Heb. 12:22), but to do this would be to deny what Jesus did on Mount Calvary (Gal. 2:21). Hagar is not to be married again.                                                                                                                                           夏甲再也没有结婚。上帝从未给过律法对任何其他国家或人民，甚至包括祂的教会。至於犹太律法師在加拉太基督信徒中施行律法，是反对上帝的这计划。在保羅的日子里，以色列民族是在律法的綑綁之下，而教會在  “耶路撒冷至上” 的恩典统治下（加  4:26）。犹太律法師想要使 地上的西奈山和天上的锡安山  “结婚” 在一起（来  12:22），但這樣做就是否认耶稣在加略山所做的聖工（加   2:21）。所以夏甲不能再结婚。

From the human point of view, it might seem cruel that God should command Abraham to send away his own son Ishmael, whom he loved very much. But it was the only solution to the problem, for the “wild man” could never live with the child of promise.  In a deeper sense, however, think of what it cost God when He gave His Son to bear the curse of the law to set us free. Abraham’s broken heart meant Isaac’s liberty; God’s giving of His Son means our liberty in Christ.                 从人的角度来看，亚伯拉罕趕走他自己心愛的儿子以實瑪利可能很残忍。但這是问题解决的唯一方法 ，因為  “狂人” 永远無法和在應許下生的孩子生活在一起。然而，从更深层次的意义上来说，想一想這種做法的成本，当上帝要赐下祂獨生愛子來承受這律法的诅咒，才使我们得自由。亚伯拉罕的心碎意味着以撒的自由; 上帝赐予我們祂的愛子，我们才能在基督里得自由.