847 英翻中 (547) Justified by faith. 因信稱義. 9/10/2024

847 英翻中 (547)                     Justified by faith.                        因信稱義.                         9/10/2024

Chapter 6                                       The Logic of  Law                                      Galatians 3:15–29          第六課                                            律法的逻辑                                               加拉太书  3：15-29

The Judaizers had Paul in a corner. He had just finished proving from the Old Testament that God’s plan of salvation left no room for the works of the law. But the fact that Paul quoted six times from the Old Testament raised a serious problem: If salvation does not involve the law, then why was the law given in the first place? Paul quoted from the law to prove the insignificance of the law. If the law is now set aside, then his very arguments are worthless because they are taken from the law.                                                                                                                                              犹太律法師把保罗擠到角落里。他刚刚结束了從旧约中，完成证明上帝是救赎计划，而没有給行律法，留下任何空間。但保罗所引用的六件旧约的事实，引出了严重的问题：如果得救不涉及律法，那么为什么律法却處於首位？保罗引用律法來证明这律法的沒有份量。然而，因他的論點是來取自律法，如果把律法搁置在 一旁，那麼他的所论的事就毫无价值。

Our faith is a logical faith and can be defended on rational grounds. While there are divine mysteries in the faith that no man can fully explain, there are also divine reasons that any sincere person can understand. Paul was trained as a Jewish rabbi and was fully equipped to argue his case. In this section, he makes four statements that help us understand the relationship between promise and law.                                                                                                                                        我们的信心是合乎逻辑的信心，可以为它作理性的根據來辯護。虽然在信心裡有屬靈的奥秘，没有人可以充分理解，但若有人以真诚信心去研討，就能領悟其神聖的理由。保罗經训练成為犹太拉比，并且是全備的來辩護。在这段經節中，他有力的陳述四个要點，來幫助我们理解應許和律法之间的关系。

1.  The Law Cannot Change the Promise (3:15–18)                                                                              1.   律法不能改变應許（3：15-18）

The word promise is used eight times in these verses, referring to God’s promise to Abraham that in him all the nations of the earth would be blessed (Gen. 12:1–3). This promise involved being justified by faith and having all the blessings of salvation (Gal. 3:6–9). It is obvious that the promise to Abraham (and, through Christ, to us today), given about 2000 b.c., preceded by centuries the law of Moses (about 1450 b.c.). The Judaizers implied that the giving of the law changed that original covenant of promise. Paul argued that it did not.                                            應許在这段经文中用了八次，提到上帝对亚伯拉罕的應許，世上的任何国家都将因他而得福（創 12：1-3）。这應許涉及到算為義，和得到救恩的所有祝福（加 3：6-9）。它显然是針对亚伯拉罕的應許（對今天的信徒而言，是透過基督），是在大约在公元前2000 年賜予的，比摩西所頒布的律法要先早个世纪（约於公元前 1450 ）。犹太律法師暗示律法的赋予，使那原始的应许之约，发生了变化。保罗辯稱它没有。

To begin with, once two parties conclude an agreement, a third party cannot come along years later and change that agreement. The only persons who can change an original agreement are the persons who made it. To add anything to it or take anything from it would be illegal.                    首先，保羅說，一旦盟約，双方已达成协议，第三方面就不能在几年后再来改变它。唯一可以改变者，只有原始协议的人 --- 簽約的人，任何內容的改變或从中获取任何内容，都是非法的。

If this is true among sinful men, how much more does it apply to the holy God? Note that Abraham did not make a covenant with God; God made a covenant with Abraham! God did not lay down any conditions for Abraham to meet. In fact, when the covenant was ratified Abraham was asleep! (see Gen. 15). It was a covenant of grace: God made promises to Abraham; Abraham did not make promises to God.                                                                                                                如果在有罪的人中这是真的，那么對于圣洁上帝該是多麼的能适用？请注意，不是亚伯拉罕要与上帝立盟约;  而是上帝要与亚伯拉罕立盟约！上帝没有提任何要让亚伯拉罕達到条件，因為立盟约時，亚伯拉罕還在睡呢！ （见 创  15章）。那是恩典之约：是上帝向亚伯拉提出的应许;  而亚伯拉罕没有向上帝作出承诺。

But Paul revealed another wonderful truth: God made this promise, not only to Abraham, but also to Christ. “And to thy seed, which is Christ” (Gal. 3:16).                                                            但保罗揭示了另一奇妙的真理：上帝的這應許不仅是对亚伯拉罕，而且也是对基督。 “你的后裔，就是基督”（加   3 :16）。

The Bible concept of “the seed” goes back to Genesis 3:15, after the fall of man. God states that there will be a conflict in the world between Satan’s (children of the devil, see John 8:33–44) and the woman’s seed (God’s children and, ultimately, God’s Son). The Scriptures show this conflict: Cain versus Abel (see 1 John 3:10–12); Israel versus the nations; John the Baptist and Jesus versus the Pharisees (Matt. 3:7–9; 23:29–33); the true believer versus the counterfeit (see the parable of the tares, Matt. 13:24–30, 36–43).  Satan’s goal in the Old Testament was to keep the Seed (Christ) from being born into the world, for Satan knew that God’s Son would one day crush his head.                                                                                                                                       “种子” 在圣经裡的概念，當人类堕落之后，可以追溯到创世记3章15節。上帝说，在世上将有撒旦（魔鬼孩子，见  约  8：33-44）與女人的种子（上帝的孩子，最终是上帝的儿子）的衝突。经文中显示了这些冲突：该隐与亚伯（见 约壹  3：10-12）; 以色列与各個国家; 施洗约翰和耶稣与法利赛人（太   3：7-9;23：29-33）;  真正的信徒与假冒者（见  稗子的比喻，太  13：24-30,36-43）。撒旦在旧约中的目标是使种子（基督）不至於出生于世上，因为撒旦知道上帝的儿子有一天会砸牠的头。

In the final analysis, God made this covenant of promise with Abraham through Christ, so that the only two parties who can make any changes are God the Father and God the Son. Moses cannot alter this covenant! He can add nothing to it; he can take nothing from it. The Judaizers wanted to add to God’s grace (as though anything could be added to grace!) and take from God’s promises. They had no right to do this since they were not parties in the original covenant.          最終的分析，上帝經由基督与亚伯拉罕訂的盟約，只有天父上帝和上帝的儿子可以做任何改变，摩西不能更改！他不能添加; 也不能从中拿走任何东西。犹太律法師想在上帝的恩典之外增加什麼（像是在恩典之外可以再添加！）和從上帝的应许之中拿掉什麼。因为他们不是原訂约的人，他们无权这样做。

The 430 years of Galatians 3:17 has puzzled Bible students for many years. From Abraham’s call (Gen. 12) to Jacob’s arrival in Egypt (Gen. 46) is 215 years.(This may be computed as follows: Abraham was 75 years old when God called him and 100 when Isaac was born, Gen. 12:4; 21:5. This gives us 25 years. Isaac was 60 when Jacob was born, Gen. 25:26; and Jacob was 130 years old when he arrived in Egypt, Gen. 47:9. Thus, 25 + 60 + 130 = 215 years.) But Moses tells us that Israel sojourned in Egypt 430 years (Ex. 12:40); so the total number of years from Abraham’s call to the giving of the law is 645 years, not 430. The length of the stay in Egypt is recorded also in Genesis 15:13 and Acts 7:6, where the round figure of 400 years is used.                                          在加拉太书3章17節中所記載的430年，是使圣经學生多年來感到困惑。从亚伯拉罕的蒙召（創 12）雅各到埃及（创 46章）是215年。（计算如下：亚伯拉罕是75歲蒙上帝呼召， 100歲他生以撒，创 12：4; 21：5。这裡给了我们25年。以撒60歲时生雅各，创世纪25章26節;  雅各是130歲時到埃及，创世记47章9節。因此，25 + 60 + 130 = 215年。）但摩西說，色列在埃及寄居了430年（出 12:40）;  所以从亚伯拉罕蒙召到上帝賜律法的总年数應是645年，而不是430年。在埃及渡過的年數，也记录在创世纪15章13節和使徒行传7章6節中，共用了400年左右。

Several solutions have been offered to this puzzle, but perhaps the most satisfying is this: Paul was counting from the time Jacob went into Egypt, when God appeared to him and reaffirmed the covenant (Gen. 46:1–4). The 430 years is the time from God’s confirmation of His promise to Jacob until the giving of the law at Sinai.                                                                                              为这难题已经提供了几种解决方案，但最令人满意的也许是：保罗在从雅各进入埃及，數到上帝向他显现并重申盟约（創 46：1-4）。 430年是从上帝确认祂重新給予雅各应许，直到在西奈山给予雅各的律法的總时間。

Regardless of what solution to the dating question we may choose, the basic argument is clear: a law given centuries later cannot change a covenant made by other parties. But suppose the later revelation, such as the law of Moses, was greater and more seed glorious than the earlier? What then? Paul made a second statement.                                                                                                    无论怎麼樣選擇立约问题的解决方案，基本上的论点是明确的：几个世纪后賜予的律法，是不能更改早年所立的盟约。但是假设后来，如摩西的律法启示，比以前的更伟大，更辉煌？ 又怎样？ 保罗的第二次陳述是針對此點而說的。