845 英翻中 (545) Bewithched and Bothered. 污術和麻煩. 8/9/2024
Chapt. 5 Bewithched and Bothered Galatians 3:1–14 第五課 污術和麻煩 加拉太书3:1-14
The sixty verses
that make up Galatians 3 and 4 are some of the strongest writing that Paul ever
penned. But, after all, he was in a battle! He was out to prove that salvation is
by grace alone, and not by the works of the law. His opponents had used every
possible means to try to capture the churches of Galatia, and Paul was not going to
fight them halfheartedly. The apostle was no amateur when it came to debate,
and in these two chapters he certainly proves his abilities. His logic is
unassailable. 构成加拉太书3章和4章的60节经文,
是保罗所写过的書信中最强的经文。但是，毕竟，他正在战斗中！他要证明救恩只靠恩典，而不是律法的功能。他的对手用尽一切可能的方法来作弄加拉太的教會，保罗要盡全力以赴的与他们作战。在辩论中，保羅使出所知的教義, 而不是以业余爱好者的態度來馬馬糊糊去應付，在这两章中, 他确实证明了自己的能力。他的逻辑是无懈可击的。
Paul used six
different arguments to prove that God saves sinners through faith in Christ and
not by the works of the law. He began with the personal argument (Gal. 3:1–5)
in which he asked the Galatians to recall their personal experience with Christ
when they were saved. Then he moved into the scriptural argument (Gal. 3:6–14),
in which he quoted six Old Testament passages to prove his point. In the
logical argument (Gal. 3:15–29)
he reasoned with his readers on the basis of what a covenant is and how a
covenant works. He then presented the historical argument (Gal. 4:1–11),
explaining the place of law in the history of Israel. 保罗使用六种不同的论點来印证, 上帝是以罪人對基督的信心而得救,
不是因遵守律法的善行。他从个人的论点（加拉太书3：1-5）开始，他要求加拉太人回忆起,
他们得救时与基督的个人關係的經歷。然后他进入了经文的论证（加拉太书3：6-14），其中他引用了六篇旧约经文来证明他的論点。在逻辑论证中（加拉太书3：15-29），他根据聖约是什么, 以及聖约的运作方式与读者进行推理。然后他提出了历史论证（加拉太书4：1-11），解释在以色列的律法历史中地位。
At this point,
Paul’s love for his converts came to the surface. The result is a sentimental
argument (Gal. 4:12–18) as
the apostle appealed to them to remember his love and their happy relationship
in days past. But then Paul went right back to his close reasoning, and
concluded with the allegorical argument (Gal. 4:19–31) based on the life of Abraham and his
relationships with Sarah and Hagar. Practical application of his doctrinal
argument follows in the last two chapters. 在这点上，保罗非常明顯的表露出, 他對跟隨者的爱。這是情感论证的總结（加拉太书4：12-18）, 因为使徒提醒他们, 回憶起在过去的日子里, 他對他們的爱和喜樂的关系。但是后来, 保罗又回到了他的結束的推理，并根据亚伯拉罕的生平以及他与撒萊和夏甲的关系，得出了寓意的论证（加拉太书 4：19-31）。他的教义论证的应用见最后两章。
1. The Personal Argument (3:1–5) 1. 个人论証（3：1-5）
The key to this
section is in the word suffered (Gal. 3:4), which can be translated
“experienced.” Paul asked, “Have you experienced so many things in vain?” The
argument from Christian experience was a wise one with which to begin, because
Paul had been with them when they had trusted Christ. Of course, to argue from
experience can be dangerous, because experiences can be counterfeited and they
can be misunderstood. Subjective experience must be balanced with objective
evidence, because experiences can change, but truth never changes. Paul
balanced the subjective experience of the Galatian Christians with the
objective teaching of the unchanging Word of God (Gal. 3:6–14). 这一部分的关键詞是“苦难”（加拉太书3：4），可以翻译成“经歷過的”。保罗问道，“你有所经历过这么多苦難都是徒劳的嗎？”基督徒经歷的论证是明智的开始，因为他們信靠基督的时候, 保罗与他们在一起。当然，从经歷中去争辯,
可能是危险的，因为经歷可能被伪造，并且可能被误解。主观经歷须配合客观的印证，因为经验可以改变，但真理是永远不会改变的。保罗将加拉太基督徒的主观经验配合他教導不变的上帝话语的客观真理（加拉太书3：6-14）。
It was obvious that
these people had experienced something in their lives when Paul had first
visited them; but the Judaizers had come along and convinced them that their
experience was not complete. They needed something else, and that
“something else” was obedience to the law of Moses. These false teachers had
bewitched them and turned them into fools. In calling them “fools” Paul was not
violating Christ’s words in the Sermon on the Mount (Matt. 5:22), because two
different words are used and two different ideas are expressed. Foolish in
Galatians 3:1 means “spiritually dull” (see Luke 24:25), while the word Jesus
used carries the idea of “a godless person.” Paul was declaring a fact; Jesus
was warning against verbal abuse. 当保罗第一次拜访他们时，在他们的生活中很显然的经历过一些事; 但犹太律法師也同時出现來说服他们的信仰并不完整。他们還需要一些别的东西，而這“別的东西”就是遵守摩西的律法。这些假教师迷惑了他们，把他们变成了愚笨的人。在称他们为“愚昧的人”时，保罗没有违背基督在登山宝训中所说的话（马太福音
5:22），因为使用了不同的两个词，并表达了两种不同的想法。加拉太书3章1節中的愚昧意味着“属灵上的愚昧”（见 路加福音24:25），而耶稣所用的词带有 “不信上帝的人” 这概念。保罗宣告了這事实; 耶稣警告不可亂用言詞來辱骂.
Paul reminded them
that they had truly experienced a meeting with God. 保罗提醒他们，他们确实有与上帝面對面的经历.
They saw God the
Son (v. 1). It was “Christ and him crucified” that Paul had preached in Galatia, and
with such effectiveness that the people could almost see Jesus crucified for
them on the cross. The words evidently set forth translate a Greek word that
means “publicly portrayed, or announced on a poster.” Just as we put important
information on a poster and display it in a public place, so Paul openly
presented Christ to the Galatians, with great emphasis on His death for sinners
on the cross. They heard this truth, believed it, and obeyed it; and as a
result, were born into the family of God. 他们看到了上帝的儿子（第1节）。保罗在加拉太所传的是“基督和祂被钉十字架”，并且人们几乎可以看到在十字架上为他们的罪而死的耶穌。显而易见的翻译词语出於希腊語，意思是“活畫在，或在海报上宣告。”就像我们将重要信息放在海报上, 并在公共场所展示一样，所以保罗公开地将基督活畫呈现在加拉太人眼前，强调耶穌在十字架上为罪人而死。他们听到了这个真理，相信它并遵守它; 结果，就在上帝的家庭裡出生了。
They received God
the Holy Spirit (vv. 2–3). The Holy Spirit is mentioned 18 times in this
epistle and plays an important part in Paul’s defense of the gospel of the
grace of God. The only real evidence of conversion is the presence of the Holy
Spirit in the life of the believer (see Rom. 8:9). Paul asked an important
question: Did they receive the Spirit by faith in the Word of God, or by doing
the works of the law? Of course, there could be but one answer: The Spirit came
into their lives because they trusted Jesus Christ. 他们接受了圣灵上帝（2-3 等节）。在这封书信中，圣灵被提到18次，并且在保罗捍卫上帝恩典的福音中起了重要作用。是转变信徒生命中的唯一真实证据
--- 圣灵（见 罗马书 8：9）。保罗提出一个重要的问题：他们接受圣灵是因信上帝的话语，还是因遵守律法所作的善事？当然，只有一个答案：圣灵进入他们的生活, 是因为他们信靠耶稣基督。
It is important
that we understand the work of the Spirit in salvation and Christian living.
The Holy Spirit convicts the lost sinner and reveals Christ to him (John
16:7–11). The sinner can resist the Spirit (Acts 7:51) or yield to the Spirit and trust Jesus Christ. When
the sinner believes in Christ, he is then born of the Spirit (John 3:1–8) and
receives new life. He is also baptized by the Spirit so that he becomes a part
of the spiritual body of Christ (1 Cor. 12:12–14).
The believer is sealed by the Spirit (Eph. 1:13–14) as a guarantee that he will one day share in the
glory of Christ. 重要的是要理解圣灵在救恩和基督徒生活中的工作。圣灵使失丧的罪人認罪, 并向他启示基督（约翰福音16：7-11）。罪人可以抵抗圣灵（使徒行传7:51）或屈服于圣灵并信靠耶稣基督。当罪人相信基督时，他就会由圣灵而生（约翰福音3：1-8），并获得新的生命。他也受圣灵的洗，使他成为基督属灵身体的一部分（哥林多前书12：12-14）。信徒受圣灵的印記（以弗所书
1：13-14），有一天, 該印記會作为他会分享荣耀的基督的確據。
Since the Holy
Spirit does so much for the believer, this means that the believer has a
responsibility to the Holy Spirit, who lives within his body (1 Cor. 6:19–20). The
Christian should walk in the Spirit (Gal. 5:16, 25) by reading the Word, praying, and obeying God’s
will. If he disobeys God, then he is grieving the Spirit (Eph. 4:30), and if he persists in doing
this, he may quench the Spirit (1 Thess. 5:19).
This does not mean that the Holy Spirit will leave him, because Jesus has
promised that the Spirit abides forever (John 14:16). But it does mean that the Spirit cannot give him
the joy and power that he needs for daily Christian living. Believers should be
filled with the Spirit (Eph. 5:18–21),
which simply means “controlled by the Spirit.” This is a continuous experience,
like drinking water from a fresh stream (John 7:37–39). 既然聖靈為信徒做了這麼多，這意味著信徒對住在祂身體內的聖靈負有責任（哥林多前書 6:19-20）。基督徒應該靠著聖靈而行（加拉太書 5:16, 25），透過閱讀神的話語、禱告和遵守神的旨意。如果他違背神，那麼他就是讓聖靈擔憂（弗 4:30），如果他堅持這樣做，他可能會消滅聖靈的感動（帖前 5:19）。這並不表示聖靈會離開他，因為耶穌應許聖靈永遠住在他身上（約翰福音 14:16）。但這確實意味著聖靈無法給他日常基督徒生活所需的喜樂和力量。信徒應該被聖靈充滿（弗 5:18-21），這簡單的意思就是「被聖靈控制」。這是一種持續的體驗，就像喝新鮮溪流的水一樣（約翰福音 7：37-39）。
So, in their
conversion experience, the believers in Galatia had received the Spirit by
faith and not by the works of the law. This led Paul to another question: “If
you did not begin with the law, why bring it in anyway? If you began with the
Spirit, can you go on to maturity without the Spirit, depending on the flesh?”
The word flesh here does not refer to the human body, but rather to the
believer’s old nature. Whatever the Bible says about “flesh” is usually negative
(see Gen. 6:1–7; John 6:63; Rom. 7:18;
Phil. 3:3). Since we were saved through the Spirit and not the flesh, through
faith and not law, then it is reasonable that we should continue that way. 因此，在加拉太的信徒歸正的經驗中，他們是憑著信心接受了聖靈，而不是靠著遵行律法。這引出了保羅的另一個問題：「如果不是從律法開始，為什麼還要引進它？如果你從聖靈開始，你能在沒有聖靈、依靠肉體的情況下走向成熟嗎？這裡的肉身一詞，不是指人的身體，而是指信徒的舊性情。聖經中關於「肉體」的說法通常都是負面的（參考創世記 6:1-7；約翰福音 6:63；羅馬書 7:18；腓立比書 3:3）。既然我們是透過聖靈而不是肉體，透過信仰而不是律法得救，那麼我們應該繼續這樣下去是合理的。
The illustration of
human birth is appropriate here. Two human parents are required for a child to
be conceived and born, and two spiritual parents are required for a child to be
born into God’s family: the Spirit of God and the Word of God (John 3:1–8; 1
Peter 1:22–25). When a normal child is born, he has all that he needs for life;
nothing need be added. When the child of God is born into God’s family, he has
all that he needs spiritually; nothing need be added! All that is necessary is
that the child have food, exercise, and cleansing that he might grow into maturity.
It would be strange if the parents had to take the child to the doctor at one
month to receive ears, at two months to receive toes, and so on. 在这里, 以人的出生作例证是很合适的。孩子受孕及出生需要父母兩人才行，在上帝的家庭中孩子成孕及出生, 也需要两个属灵的父母：聖灵上帝和祂的話（约翰福音3：1-8; 彼得前书
1：22-25）.当孩子是正常的出生时，他拥有他生活所需的一切; 不需要添加別的東西。当上帝的孩子出生在祂的家庭中时，他拥有在属灵上帝家中所需用的一切; 没有必要添加！孩子所必需要的是 :食物，运动和清洁，這樣他才可能会漸漸长大至成熟。如果父母生孩子後, 必须在一个月内送孩子去看医生接受耳朵，两个月去接受脚趾，等等，这真是太奇怪。
“You have begun in the Spirit,” wrote Paul.
“Nothing need be added! Walk in the Spirit and you will grow in the Lord.” 保罗写道,
“你已经开始了圣灵內住，没有必要添加任何別的！與圣灵同行，你就会在主里成长.”
They experienced
miracles from God the Father (v. 5). The He in this verse refers to the Father
as the One who ministers the Spirit and “worketh miracles among
[them].” The same Holy Spirit who came into the believer at conversion
continues to work in him and through him so that the whole body is
built up (see Eph. 4:16;
Col. 2:19). The Father continues to supply the Spirit in power and blessing,
and this is done by faith and not by the works of the law. The phrase
among you can also be translated “within you.” These miracles would therefore
include wonderful changes within the lives of the Christians, as well as signs
and wonders within the church fellowship. 他们从父上帝那里经历了神迹（第5节）。在这节经文中，這裡的 “祂” 是指天父,
是圣灵上帝，并且“在他们中间行神迹。” 同样的圣灵在信徒悔改時进入了, 並继续在他身上顯靈, 而且內住在他身裡，以至全身建壯起来（见弗
4:16; 西 2:19）。天父继续供应圣灵的能力和祝福，这要靠信心, 而不是在律法之下来完成的。 “在你们中间” 的这句话也可以翻譯成“住在你们里面”。这些神迹因此包括基督徒生活中的奇妙变化，以及教会团契中的神迹奇事。
“Do you really
believe the miracles in the Bible?” a skeptic asked a new Christian who had
been a terrible drinker. 一位怀疑论者问新相信耶穌非常醉酒的基督徒, “你真的相信聖經中的神跡嗎?
”
“Of course I do!”
the believer replied. 信徒回答道, “是的, 我相信！”
The skeptic
laughed. “Do you mean that you really believe that Jesus could turn water into
wine?” he asked. 怀疑论者笑了,
他繼續的問, “你的意思是说你真的相信耶稣会把水变成酒吗？”
“I sure do! In my
home He turned wine into food and clothing and furniture!” “当然是真的！在我的家里，耶穌把酒变成了食物，衣服和家具！“
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