846 英翻中 (546) The Scriptural Argument (3:6–14) 圣经的论证. 9/9/2024

846 英翻中 (546)         The Scriptural Argument (3:6–14)        圣经的论证.                   9/9/2024

2. The Scriptural Argument (3:6–14)                                                                                                  2.  圣经的论证（3：6-14）                                                                                                                                    

Paul turns now from subjective experience to the objective evidence of the Word of God. We never judge the Scriptures by our experience; we test our experience by the Word of God. In the first section, Paul asked six questions; in this section he will quote six Old Testament statements to prove that salvation is by faith in Christ and not by the works of the law. Since the Judaizers wanted to take the believers back into the law, Paul quoted the law! And, since they magnified the place of Abraham in their religion, Paul used Abraham as one of his witnesses!                                保罗现在从主观经验转向上帝圣言的客观確据。我们从不根据经验判断圣经; 却是用上帝的话语印證我们的经歷。在第一段經節中，保罗问了六个问题; 在本段經节中，他将引用旧约圣经的六件事来证明救恩是出於信靠基督, 而不是在律法之下。由于犹太律法師想把信徒带回遵守律法，保罗引用了律法！而且，然在他们的宗教信仰上, 他们将亚伯拉罕的地位放大, 稱他是他們的父，保罗就把亚伯拉罕作为他的见证之一！

 (1).  Abraham was saved by faith (vv. 6–7). Paul began by quoting Moses to show that God’s righteousness was placed to Abraham’s account only because he believed God’s promise         (Gen. 15:6). The words accounted in Galatians 3:6 and counted in Genesis 15:6 mean the same as imputed in Romans 4:11, 22–24. The Greek word means “to put to one’s account.” When the sinner trusts Christ, God’s righteousness is put to his account. More than this, the believer’s sins are no longer put to his account (see Rom. 4:1–8). This means that the record is always clean before God, and therefore the believer can never be brought into judgment for his sins.         (1).  亚伯拉罕因信心得救（6-7节）。保罗开始引用摩西的话来说明因信稱義, 亚伯拉罕是是因相信上帝的应许（创15：6）而算為義。加拉太书3章6節中所记载的 “算為” 一词, 和在创世纪15章6節中的数字与罗马书4章11,22-24等節中所述的意義相同。希腊語的意思是“算他為義。”当罪人信靠基督时，上帝的公义就算在他的帳戶上。更重要的是，信徒的罪就不再加在他的頭上（见 罗 4：1-8）。在上帝面前他的罪已赦免，因此信徒永远不会因为他的罪而受到审判。

The Jewish people were very proud of their relationship with Abraham. The trouble was, they thought that this relationship guaranteed them eternal  salvation. John the Baptist warned them that their physical descent did not guarantee spiritual life (Matt. 3:9). Jesus made a clear distinction between “Abraham’s seed” physically and “Abraham’s children” spiritually (John 8:33–47). Some people today still imagine that salvation is inherited. Because mother and father were godly people, the children are automatically saved. But this is not true.  It has well been said, “God has no grandchildren.”                                                                                                犹太人以他们与亚伯拉罕的关系感到自豪。麻烦的是他们认为这种关系, 保证了他们永遠的救恩。施洗约翰警告他们，他们的身体待毀壞并不能保证属灵的生命（太   3：9）。耶稣明确区分了“亚伯拉罕的种子”是屬世的和“亚伯拉罕的孩子”是屬靈的（约 8：33-47）。今天仍然有些人认为救恩可以遺傳。因为父母是敬虔的信徒，孩子们也会自动的得救。但这是错误的。諺語说得好，“上帝没有孙子。”

 (2.)   This salvation is for the Gentiles (vv. 8–9). The word heathen (Gal. 3:8), as used here, simply means Gentiles. Paul’s quotation of Moses (Gen. 12:3) proves that, from the very beginning of Abraham’s relationship with God, the blessing of salvation was promised to all the nations of the world. God preached the “good news” to Abraham centuries ago, and Paul brought that same good news to the Galatians: Sinners are justified through faith and not by keeping the law. The logic here is evident: If God promised to save the Gentiles by faith, then the Judaizers were wrong in wanting to take the Gentile believers back into law. The true “children of Abraham” are not the Jews by physical descent, but Jews and Gentiles who have believed in Jesus Christ. All those who are “of faith” (believers) are blessed with “believing Abraham.”                                                  (2.)  这种救恩是为了外邦人（加   8-9等节）。这里所使用的异教徒（加 3：8）只是意味着外邦人。保罗引用摩西的話（创 12：3）可以证明，从亚伯拉罕与上帝的关系一开始，救赎的祝福就应许给世上所有的国家。几个世纪以前，上帝向亚伯拉罕传讲了“好消息”，保罗给加拉太人带来了同样的好消息：罪人因信得生而不是因遵守律法得救。这逻辑显而易见：如果上帝保证外邦人因信得拯救，那么犹太律法師想要将外邦人的信徒带回律法是错误的。真正的“亚伯拉罕的子孙”不是由身体血统而來的犹太人，而是相信耶稣基督的犹太人和外邦人。所有那些“有信心”的人（信徒）都因與“有信心的亚伯拉罕”的關係, 而得祝福.

When you read God’s great covenant with Abraham in Genesis 12:1–3, you discover that many different blessings were promised—some personal, some national and political, and some universal and spiritual. Certainly God did make Abraham’s name great; he is revered not only by Jews, but also by Christians, Muslims, and many others. God did multiply his descendants, and God did bless those who blessed Abraham. He also judged those who cursed his descendants (Egypt, Babylon, and Rome are cases in point). But the greatest blessings that God sent through Abraham and the Jewish nation have to do with our eternal salvation. Jesus Christ is that promised “Seed,” through whom all the nations have been blessed (Gal. 3:16)                                    当你在创世记12章1至3節中读到上帝与亚伯拉罕的圣约的偉大事件时，你会发现许多不同的祝福同時得到應許 --- 有些是个人的，有些是国家和政治的，以及一些普世的和屬靈的。当然，上帝确实使亚伯拉罕的名字顯得伟大; 他不仅受到犹太人的尊敬，也受到基督徒，穆斯林和其他许多人的尊敬。上帝确实繁衍了他的后代，上帝确实祝福那些祝福亚伯拉罕的人。他还審判那些诅咒他的后代的人（埃及，巴比伦和罗马就是这样的例子）。但是上帝通过亚伯拉罕和犹太民族所发出的最大的祝福与我们永恒的救恩有关。耶稣基督是应许的“种子”，所有的国家都被祝福（加 3:16）

(3).  This salvation is by faith, not law (vv. 10–12). Salvation could never come by obedience to law because the law brings a curse, not a blessing. Here Paul quoted from Deuteronomy 27:26. Law demands obedience, and this means obedience in all things. The law is not a “religious cafeteria” where people can pick and choose (see James 2:10–11). Paul next quoted Habakkuk: “The just shall live by his faith” (Hab. 2:4). This statement is so important that the Holy Spirit inspired three New Testament books to explain it, as mentioned before. Romans explains “the just” and tells how the sinner can be justified before God (see Rom. 1:17). Galatians explains how the just “shall live”; and Hebrews discusses “by faith” (see Heb. 10:38). Nobody could ever live “by law” because the law kills and shows the sinner he is guilty before God (Rom. 3:20; 7:7–11).                (3). 救恩是出于信心，而非依靠律法（10-12等节）。救赎永远不能因遵守律法而得著，因为律法带来的是诅咒而不是祝福。保罗引用了申命记27章26節。律法要求人服从，而是要服從所有的規定。律法不是  “宗教自助餐”  人可以隨己意挑选（见  雅  2：10-11）。保罗引用哈巴谷书： “惟义人因信得生”（哈   2：4）。其意義太清楚了，圣灵启发人， 在三卷新约书信都用来解释它，如前所述。罗马書解释  “公义”  并讲述罪人如何在上帝面前称义                           （见  罗  1:17），加拉太书解释了如何“義人因信得生”;  希伯来书讨论  “靠信心”

（见  来  10:38）。没有人能够 “靠律法”得生，因为律法杀死人，它并向罪人顯示他在上帝面前是有罪的（罗  3 : 20; 7：7- 11）。

But someone might argue that it takes faith even to obey the law; so Paul quoted Leviticus to prove that it is doing the law, not believing it, that God requires (Lev. 18:5). Law says, “Do and live!” but grace says, “Believe and live!” Paul’s own experience (Phil. 3:1–10), as well as the history of Israel (Rom. 10:1–10), proves that works righteousness can never save the sinner; only faith righteousness can do that                                                                                                                但有人可能会说，即使遵守律法，也需要有信心;  因此保罗引用利未记来证明上帝所要求的只是遵照律法，而不是相信它（利  18：5）。律法说：“實行它才能存活！”  但恩典说，“因信心而得生！”  保罗自己的经历是如此（腓   3：1-10），以色列的历史（罗  10：1-10），也证明做公义的事，是无法拯救罪人; 只有憑信心才能得救。

The Judaizers wanted to seduce the Galatians into a religion of legal works, while Paul wanted them to enjoy a relationship of love and life by faith in Christ. For the Christian to abandon faith and grace for law and works is to lose everything exciting that the Christian can experience in his daily fellowship with the Lord. The law cannot justify the sinner (Gal. 2:16); neither can it give him righteousness (Gal. 2:21). The law cannot give the gift of the Spirit (Gal. 3:2), nor can it guarantee that spiritual inheritance that belongs to God’s children (Gal. 3:18). The law cannot give life (Gal. 3:21), and the law cannot give liberty (Gal. 4:8–10). Why, then, go back into the law?                                                                                                                                                              犹太律法師想要引诱加拉太人進入律法的宗教信仰，而保罗希望他们藉对基督的信心，來享受爱与生命的关系。若基督信徒因為遵守律法，因而放弃信心和恩典，就會失去基督徒每日与主相交的一切使人得到的喜樂。律法不能算罪人為義（加  2:16）; 它也不能给他公义 （加   2:21）。  律法不能像圣灵一樣賜予恩恩（加  3：2），也不能保证上帝儿女應有的属灵基業（加    3:18）。律法不能赋予生命（加  3:21），它也不能賦予自由（加   4：8-10）。那么，为什么要回到律法去受綑綁呢? 

(4).  This salvation comes through Christ (vv. 13–14). These two verses beautifully summarize all that Paul had been saying in this section. Does the law put sinners under a curse? Then Christ has redeemed us from that curse! Do you want the blessing of Abraham? It comes through Christ! Do you want the gift of the Spirit, but you are a Gentile? This gift is given through Christ to the Gentiles! All that you need is in Christ! There is no reason to go back to Moses.                            (4).  救恩是来自基督（13-14 兩节）。这两节经文極優美地概括了保罗在本段經节中所说的一切。律法是将罪人置于诅咒之下嗎?  然后基督将我们从诅咒中救赎出来！你想要亚伯拉罕的祝福吗？  它是来自基督！ 若你是外邦人，想要圣灵的恩赐吗？  礼物只有信靠耶穌基督才能给予外邦人！你所需要的一切都在基督里！没有理由再回到摩西那裡。

Paul quoted Deuteronomy again: “He that is hanged is accursed of God” (Deut. 21:33 nkjv). The Jews did not crucify criminals; they stoned them to death. But in cases of shameful violation of the law, the body was hung on a tree and exposed for all to see. This was a great humiliation, because the Jewish people were very careful in their treatment of a dead body. After the body had been exposed for a time, it was taken down and buried (see Josh. 8:29; 10:26; 2 Sam. 4:12).          保羅再次引用申命記：“被吊死的，是被上帝咒詛的”（申   21:33 新欽定版）。 猶太人沒有將罪犯釘在十字架上； 他們是用石頭打死他們。 但在可恥的違法案件中，屍體是掛在樹上，暴露給所有人看。 這是極大的恥辱，因為猶太人在處理屍體時非常小心。 屍體暴露一段時間後，再將其取下並掩埋（見  書  8:29；10:26；撒下  4:12）。

Of course, Paul’s reference to a “tree” relates to the cross on which Jesus died (Acts 5:30; 1 Peter 2:24). He was not stoned and then His dead body exposed; He was nailed alive to a tree and left there to die. But by dying on the cross, Jesus Christ bore the curse of the law for us; so that now the believer is no longer under the law and its awful curse. “The blessing of Abraham” (justification by faith and the gift of the Spirit) is now ours through faith in Jesus Christ.              当然，保罗提及 “树” 是与耶稣死的十字架有关（徒   5:30; 彼前   2:24）。耶穌没有被扔石头，然后祂裸体的被活活钉在树上，就死了。但耶稣基督是死在十字架上，是为了承担律法對我們的咒诅; 所以现在信徒不再受律法那可怕的诅咒了。 “亚伯拉罕的祝福”（他因着信心而算為义和得圣灵的恩赐）我们在耶稣基督裡的信心，现在得到這祝福了。

The word redeemed in Galatians 3:13 means to purchase a slave for the purpose of setting him free. It is possible to purchase a slave and keep him as a slave, but this is not what Christ did. By shedding His blood on the cross, He purchased us that we might be set free. The Judaizers wanted to lead the Christians into slavery, but Christ died to set them free. Salvation is not exchanging one form of bondage for another. Salvation is being set free from the bondage of sin and the law into the liberty of God’s grace through Christ.                                                                                    在加拉太书3章13節中的救赎一詞, 是付上购买奴隶的贖價, 让他得自由。有可能人购买奴隶, 并让他仍成为奴隶，但这不是基督所要做的。我們經由祂在十字架上流出的寶血，以血的代價购买了我们這罪人, 使我們得释放而自由。犹太律法師想要引导基督徒成为奴隶，但基督已为罪人得自由而死。救恩不会從一种的束缚换成另一种的綑綁。救恩使我們摆脱罪恶和律法的束缚，由信靠基督而进入上帝恩典的自由。

This raises an interesting question: How could these Judaizers ever convince the Galatian Christians that the way of law was better than the way of grace? Why would any believer deliberately want to choose bondage instead of liberty? Perhaps part of the answer is found in the word bewitched that Paul used in Galatians 3:1. The word means “to cast a spell, to fascinate.” What is there about legalism that can so fascinate the Christian that he will turn from grace to law?                                                                                                                                                            因此引起另一个有趣的问题：这些犹太律法師怎么能说服加拉太基督徒，印證律法的方法比恩典的方式更好呢？  为什么任何信徒都故意想要选择束缚而不要自由呢？  部分的答案也许可以在保罗的加拉太书3章1節中的 “邪術” 这词中可以說明。它是  “施放咒语，让人着迷。”   律法主义為什么能让基督徒如此着迷，使他們会从恩典转向它呢？

For one thing, legalism appeals to the flesh. The flesh loves to be “religious”—to obey laws, to observe holy occasions, even to fast (see Gal. 4:10). Certainly there is nothing wrong with obedience, fasting, or solemn times of spiritual worship, provided that the Holy Spirit does the motivating and the empowering. The flesh loves to boast about its religious achievements— how many prayers were offered, or how many gifts were given (see Luke 18:9–14; Phil. 3:1–10).          從律法主义对肉体有吸引力這方面講。肉体是喜欢  “宗教的” --- 遵守法律，守圣洁的節日，甚至禁食（见 加   4:10）。誠然，若是圣灵的感動和赋予能力，那么行属灵的敬拜，禁食或順服时，並没有错。 肉体喜欢誇口自己對宗教有成就，例如說出有多少人參與祈祷，或奉獻给了多少礼物（见  路  18：9-14; 腓   3：1-10）。

Another characteristic of religious legalism that fascinates people is the appeal to the senses. Instead of worshipping God “in spirit and in truth” (John 4:24), the legalist invents his own system that satisfies his senses. He cannot walk by faith; he has to walk by sight and hearing and tasting and smelling and feeling. To be sure, true Spirit-led worship does not deny the five senses. We see other believers; we sing and hear the hymns; we taste and feel the elements of the Lord’s Supper. But these external things are but windows through which faith perceives the eternal. They are not ends in themselves.                                                                                                              令人着迷的宗教律法主义的另一特征是对感官的吸引力。律法主義不是  “在屬靈上和在真理中” 崇拜上帝（约  4:24），而是发明了他自己的满足感官的一套運作。它不能與信心同行;  它必须由视觉和听觉，去品尝，去嗅觉和憑感觉同行。肯定的，真正由圣灵引导的崇拜并不否认五种感官同時運作。我们看到其他信徒; 我们听和唱聖詩歌; 我们品尝并感受到主的晚餐的意味。但是这些外在的东西只是憑信心的窗户來窺探永生。其本身并不是它們的終結。

The person who depends on religion can measure himself and compare himself with others. This is another fascination to legalism. But the true believer measures himself with Christ, not other Christians  (Eph. 4:11ff.). There is no room for pride in the spiritual walk of the Christian who lives by grace; but the legalist constantly boasts about his achievements and his converts (Gal. 6:13–14).                                                                                                                                                    依赖宗教的人，可以衡量他自己，並和别人比较。 这是對律法主义的另一种迷恋。 但真正的信徒以基督來衡量自己，而不是與其他基督徒比較 (弗 4:11 比照研讀)。 在主恩典中生活的信徒，他與基督同行的屬靈行為，沒有任何地方能自誇; 律法主義者却不断吹嘘他的成就，和他引進的相信的人數誇口（加  6：13-14）。

Yes, there is a fascination to the law, but it is only bait that leads to a trap; and once the believer takes the bait, he finds himself in bondage. Far better to take God at His Word and rest on His grace. We were saved “by grace, through faith”; and we must live “by grace, through faith.” This is the way to blessing. The other way is the way to bondage                                                                是的，律法很有魅力，但它只是导致陷阱的诱饵;  一旦信徒接受了诱饵，因而墮落到它的陷阱中，他就會发现自己被束缚。 远不如在上帝的话语和在祂的恩中安息。 我们既  “靠恩典, 憑信心”  而得救了;  必须仍舊要  “靠恩典，憑信心。” 我们去生活。 走在这條路， 才能得到祝福。 另一條路是得到束缚。