848 英翻中 (548) JUSTIFIED BY FAITH. 因信稱義. 9/11/2024

848 英翻中 (548)                    JUSTIFIED  BY FAITH.                  因信稱義.                 9/11/2024

2. The Law Is Not Greater Than the Promise (3:19–20).                                                                      2. 律法並不比應許來得偉大（3：19-20）

The account of the giving of the law is impressive (Ex.19). There were thunders and lightnings, and the people were trembling with fear. Even Moses was shaking in his sandals (Heb. 12:18–21). It was a dramatic event in comparison with the giving of the covenant to Abraham (Gen. 15), and, of course, the Judaizers were impressed with these emotional externals. But Paul pointed out that the law is inferior to the covenant of promise in two ways.                                                                  颁布律法的目的是使人印象深刻（出 19章）。雷鸣和闪电，以及人因恐惧而颤抖着。甚至摩西都因颤抖脫落了他穿着凉鞋（来  12：18-21）。拿摩西頒布的律法与賜予亚伯拉罕盟约相比，真是戏剧性的事（创  15），当然，犹太律法師受雷鸣和闪电外部情感的影響。但保罗指出在两种方式下，律法不如盟约的應許。

The law was temporary (v. 19a). “It was added …until the seed should come.” Now it is obvious that a temporary law cannot be greater than a permanent covenant. When you read God’s covenant with Abraham, you find no “ifs” in His words. Nothing was conditional; all was of grace. But the blessings of the law were dependent on the meeting of certain conditions. Furthermore, the law had a terminus point: “until the seed [Christ] should come.” With the death and resurrection of Christ, the law was done away, and now its righteous demands are fulfilled in us through the Spirit (Rom. 7:4; 8:1–4).                                                                                                    律法是暂时的（第19节上半段 ）。 “它被添加了......直到种子必須臨到。”  显而易见，現在的临時的律法不能超过永久性盟约。当你读到上帝与亚伯拉罕立的盟约時，在祂的话中找不到 “或許”。什么都是白白的無条件的;  一切都是恩典。但是律法的祝福取决于盟約的某些条件。此外，律法有终極点：“直到种子 ‘基督’ 应该臨到時。”  随着死亡和复活在基督里，律法被废除了，而现在借着圣灵实现了我们公义的要求（罗  7：4; 8：1-4）。

The law required a mediator (vv. 19b–20). When God gave the law to Israel, He did it by means of angels and through the mediation of Moses. Israel “received the law by the disposition of angels” (Acts 7:53). This means that the nation received the law third-hand: from God to angels to Moses. But when God made His covenant with Abraham, He did it personally, without a mediator. God was revealing to Abraham all that He would do for him and his descendants. A mediator stands between two parties and helps them to agree; but there was no need for a mediator in Abraham’s case since God was entering into a covenant with him, not Abraham with God. “God is one” (Gal. 3:20), therefore there was no need for a go-between.                                                                            律法需要中保（19b -20 19节下半段至20節）。當上帝通过天使把律法交给了以色列，并使摩西作中保。以色列 “收到了天使交下的律法”（徒  7:53）。是以色列人获得律法要經過三次的交接：从上帝到天使到摩西。但是，当上帝与亚伯拉罕立盟约時，是祂亲自做，没有中保。上帝向亚伯拉罕啟示，這盟約是为他和他的后代所做的一切。中保是站在两方的中间，帮助他们达成恊議; 但在亚伯拉罕的立約時，却没有必需要中保，因为上帝与亚伯拉罕親自立约，而不是他与上帝。因此，“上帝却是一位”（加  3:20）没有必要插入中间人。 

The Judaizers were impressed by the incidentals of the law—glory, thunder, lightning, angels, and other externals. But Paul looked beyond incidentals to the essentials. The law was temporary and required a mediator. The covenant of promise was  permanent, and no mediator was required. There could be but one conclusion: The covenant was greater than the law.                                    犹太律法師对这些律法附帶的事件發生的事，印象深刻 --- 光榮，雷声，闪电，天使等外在的顯示。但是保罗跳過附加之事，把目光專注在必要的重點上。律法是暂时的，需要中保。應許的盟约是永久的，不需要中保。這裡的结论：盟約大于律法。

3.  The Law Is Not Contrary to the Promise (3:21–26)                                                                        3.  律法与應許并不對立（3：21-26）

You can almost hear the Judaizers shouting the questionin Galatians 3:21: “Is the law then against the promises of God?” Is God contradicting Himself? Does His right hand not know what His left hand is doing? As he replied to this question, Paul revealed his deep insight into the ways and purposes of God. He did not say that the law contradicts the promise, but rather that it cooperates with the promise in fulfilling the purposes of God. While law and grace seem to be contrary to one another, if you go deep enough, you will discover that they actually complement one another. Why, then, was the law given?                                                                                          你几乎可以听到犹太律法師對这问题，在加拉太书3章21節記載著大喊大叫， “律法是敵对上帝的应许嗎？” 上帝是否自相矛盾？  是上帝的右手不知道祂左手所做的嗎？当保羅回答这些问题时，他透露了内心深处，透徹的了解上帝行事的方式和目的。他没有说律法与應許互相矛盾，而是互相補助來成全祂要達成應許與律法合作的目标。 如果你仔細深究，你會發現律法和恩典似乎不是相反，而实际上却相互补充。這就是为什么上帝要賜給律法？

 (1).  The law was not given to provide life (v. 21). Certainly the law of Moses regulated the lives of the Jewish people, but it did not and could not provide spiritual life to the people. (Gal. 3:21 should be matched with 2:21.) If life and righteousness could have come through the law, then Jesus Christ would never have died on the cross. But Jesus did die; therefore, the law could never give the sinner life and righteousness. It was “worship of the law” that led Israel into a self-righteous religion of works, the result of which was the rejection of Christ (Rom. 9:30-10:13).    (1).  上帝賜予律法，並没有提供生命（第21节）。当然，摩西的律法规範了猶太人的生活，但它無能提供人屬靈的生命。（加  3:21 应该是与  加 2:21 是相稱的。）如果生命和正义能以行律法達成，那麼，耶稣基督就不必死在十字架上。但現在耶稣确实死了; 因此，律法永远不会给罪人生命和公义。是 “崇拜律法” 导致以色列人成为自以为是的宗教作為，结果就导致拒绝基督（罗  9：30-10:13）。

 (2).  The law was given to reveal sin (vv. 19a, 22). It is here that we see the way that law and grace cooperate in bringing the lost sinner to Jesus Christ. Law shows the sinner his guilt, and grace shows him the forgiveness he can have in Christ. The law is “holy, and just, and good” (Rom. 7:12), but we are unholy, unjust, and bad. The law does not make us sinners; it reveals to us that we already are sinners (see Rom. 3:20). The law is a mirror that helps us see our “dirty faces” (James 1:22–25)—but you do not wash your face with the mirror! It is grace that provides the cleansing through the blood of Jesus Christ (see 1 John 1:7b).                                                              (2). 律法是用來叫人知罪（19a，22  19節上半段與22等节）。 我们在这里看到律法和恩典相互合作，把失丧的罪人带到耶稣基督面前。 律法使罪人知罪，恩典向罪人显示在基督里可以得到饒恕。律法是 “圣洁，公正，并且善的”（罗 7:12），但我们是邪恶的，不義，并且是敗坏的。律法不会使我们成为罪人; 它告诉我们已经是罪人（见  罗  3:20）。律法是一面镜子，帮助我们看到自己的 “骯髒的脸”（雅  1：22-25）---但你不是用镜子洗脸！你是藉助耶稣基督的寶血的恩典，才能清洁無罪的（ 见 约壹 1：7節下半段）。

There is a lawful use of the law, and there is an unlawful use (1 Tim. 1:8–11). The lawful use is toreveal sin and cause men to see their need of a Savior. The unlawful use is to try to achieve salvation by the keeping of the law. When people claim they are saved by “keeping the Ten Commandments,” they are revealing their ignorance of the true meaning of the law. The law concludes “all [men] under sin” (Gal. 3:22), Jews and Gentiles alike. But since all are under sin, then all may be saved by grace! God does not have two ways of salvation; He has but one—faith in Jesus Christ.                                                                                                                                          這裡分別律法的合法和非法的使用（提前  1：8-11）。合法使用是揭示罪恶，使人看到他们需要救主。非法使用是试图遵行律法而得救赎。当人声称他们得救是因為 “遵守十诫”，他们正在揭示他们对律法真正含义的无知。律法的总结 “所有 ‘人’ 都在罪中”（加  3:22），犹太人和外邦人都一样。 但是因为所有人都犯罪，所以只有憑基督的恩典得救贖！上帝没有两种救恩; 祂只有在耶稣基督裡，憑信心才能得拯救的恩典。

(3).  The law was given to prepare the way for Christ (vv. 23–26). Here Paul uses an illustration that was familiar to all his readers—the child guardian. In many Roman and Greek households, well-educated slaves took the children to and from school and watched over them during the day. Sometimes they would teach the children, sometimes they would protect and prohibit, and sometimes they would even discipline. This is what Paul meant by schoolmaster (Gal. 3:24); but please do not read into this word our modern idea of a schoolteacher. The transliteration of the Greek would give us our word pedagogue, which literally means “a child conductor.”                (3).  律法是为基督预备道路（23-26等节）。保罗在这里使用了眾人皆知的比喻---儿童监护人。在许多罗马和希腊的家庭裡，受过良好教育的奴隶，可以做送孩子上学和学校放學後帶他們回家的事，並且，白天看護他们。 有时甚至会幫助他們学習。这就是保罗用 “教師” 一詞的意思（加  3:24）;  但请不要把這个词誤解為我们现代观念的教师。字面译希腊語是有關教育的意思，所以字面的意思是  “孩子的導師”。

By using this illustration, Paul was saying several things about the Jews and their law. First, he was saying that the Jews were not born through the law, but rather were brought up by the law. The slave was not the child’s father; he was the child’s guardian and disciplinarian. So, the law did not give life to Israel; it regulated life. The Judaizers taught that the law was necessary for life and righteousness, and Paul’s argument shows their error.                                                                保罗使用該例子是為了说明，一些有关于犹太人及其律法的事。首先，他说犹太人不是經由律法而生的，而是在律法中成長的。奴隶不是孩子的父亲 ;  他是孩子的监护人和導師。因此，律法没有赋予以色列人生命; 只是對他們生活管理。犹太律法師教导他們說，律法是生活和正义上必需，保罗的论证表明他们的错误。

But the second thing Paul said is even more important: the work of the guardian was preparation for the child’s maturity. Once the child came of age, he no longer needed the guardian. So the law was a preparation for the nation of Israel until the coming of the promised Seed, Jesus Christ. The ultimate goal in God’s program was His coming (Gal. 3:22), but “before this faith [Christ] came” (Gal. 3:23 niv), the nation was “imprisoned by the law” (literal translation).                       但保罗说的第二個辯證甚至更为重要：监护人是為孩子的成熟做准备。一旦孩子成年，他就不再了需要监护人。所以律法是准备為以色列国的, 直到應許的种子 --- 耶稣基督的來臨。 上帝计划的最终目标是祂的到来（加  3:22 新國際版），但 “在信仰基督来臨以前” （加  3:23 新國際版），这国家將是 “受法律所囚禁”（字面翻译）。

The law separated Israel from the Gentile nations (Eph. 2:12–18); it governed every aspect of their lives. During the centuries of Jewish history, the law was preparing for the coming of Christ. The demands of the law reminded the people that they needed a Savior. The types and symbols in the law were pictures of the coming Messiah (see Luke 24:27).                                                          律法将以色列与外邦人的国家分开（弗  2：12-18）;  它控制着他们生活的各方面。在犹太历史的數世纪中，律法是为基督降临做准备。以色列需要律法提醒，他们需要救主。在该律法中的型別和記號是即将到来的弥赛亚的图片。（见 路24:27）。

 A good example of this purpose of the law is in the account of the rich young ruler (Matt. 19:16ff.). This young man had everything anybody could desire, but he was not satisfied. He had tried to keep the commandments all his life, but still something was missing. But these commandments brought him to Christ! This is one of the purposes of the law, to create in lost sinners a sense of guilt and need. The sad thing is that the young man was not honest as he looked into the mirror of the law, for the last commandment (“Thou shalt not covet”) escaped him; and he went away without eternal life.                                                                                                          聖經中富有的年轻官的例子，用來說明律法很好（太  19：16 比照研讀）。这年轻富有的官拥有任何人都想要的一切，但是總不满意。他曾试图用一生來遵守诫命，但仍然缺少一些。这缺少的诫命把他带到了基督面前！这是律法的目的之一，它在失丧的罪人中，创造内疚和需要感。可悲的是，那年輕富有的官照镜子时，并不诚实的面對律法，就律法的最后一條诫命（“不要贪心”  ）他沒有遵守; 他憂憂愁愁的走了，没有得到永恒的生命而離去。

The law has performed its purpose: the Savior has come and the “guardian” is no longer needed. It is tragic that the nation of Israel did not recognize their Messiah when He appeared. God finally had to destroy the temple and scatter the nation, so that today it is impossible for a devoted Jew to practice the faith of his fathers. He has no altar, no priesthood, no sacrifice, no temple, no king (Hos. 3:4). All of these have been fulfilled in Christ, so that any man—Jew or Gentile—who trusts Christ becomes a child of God.                                                                           律法已经达到了它的目的：救主已經来了，不再需要 “监护人”。悲惨的是，當弥赛出现時，以色列人不认識祂。上帝终于不得不摧毁寺庙和分散以色列的人，所以，在今天就是忠心的犹太人，也不可能实践他祖先的信仰。因他没有祭坛，没有祭司，没有祭物，没有寺庙，没有国王（何 3：4）。所有这些都在基督里已經实现了，因任何信靠基督的外邦人或犹太人，都成了上帝的兒女。

The law cannot change the promise, and the law is not greater than the promise. But the law is not contrary to the promise: they work together to bring sinners to the Savior.                               律法不能改变應許，並且律法不比應許偉大。但律法并不违背承诺：他们共同努力使罪人到救主那里。

 4.  The Law Cannot Do What the Promise Can Do (3:27–29)                                                               4.  法律不能做應許能做的事（3：27-29）

With the coming of Jesus Christ, the nation of Israel moved out of childhood into adulthood. The long period of preparation was over. While there was a certain amount of glory to the law, there was a greater glory in the gracious salvation of God as found in Christ. The law could reveal sin and, to a certain extent, control behavior, but the law could not do for the sinner what Jesus Christ can do.                                                                                                                                             随着耶稣基督的來临，以色列民族从童年走进成年。常久的准备時期已經结束了。虽然對律法而言，還肯定有它一些荣耀，但更大的荣耀在上帝所赐的憐憫救恩中的基督裡尋得。律法可以揭示罪恶至确定的程度，來控制罪人的行为，但它不能像耶稣基督能做對罪人所作的饒恕。

To begin with, the law could never justify the guilty sinner. “I will not justify the wicked,” said the Lord (Ex. 23:7); yet Paul stated that God “justifies the ungodly” (Rom. 4:5). King Solomon, at the dedication of the temple, reminded God to condemn the wicked and justify the righteous (1 Kings 8:32); and this was a proper request in light of the holiness of God. The trouble is, nobody was righteous! It is only through faith in Jesus Christ that the sinner is justified— declared righteous—before God.                                                                                                                                              首先，律法永远无法算罪人為無罪。主说， “我不会为恶人算為無，”（出 23：7）;   然而保罗仍會说上帝 “算不敬虔的人為無罪“（罗  4：5）。所罗门王，在奉献聖殿時，提醒人說，上帝谴责恶人，为义人辩护（王上  8:32）;  这是根据上帝的圣洁，提出适当的要求。而麻烦的是，世上没有一個义人！只有經过相信耶稣基督後，罪人才能因信稱義 --- 在上帝面前宣告休他為义。

Furthermore, the law could never give a person a oneness with God; it separated man from God. There was a fence around the tabernacle and a veil between the holy place and the Holy of Holies.此外，律法永远不会結合人与上帝在一起;  它把人与上帝分離。例如，帐幕的周围有栅栏圍繞，圣所和至圣所之間有幔子。

Faith in Jesus baptizes us “into Christ” (Gal. 3:27).  This baptism of the Spirit identifies the believer with Christ and makes him part of His body (1 Cor. 12:12–14). Water baptism is an outward picture of this inner work of the Holy Spirit (see Acts 10:44–48).                                        因在耶稣裡信心的洗禮，使我们 “進入基督”（加  3:27）。这种圣灵的洗礼使信徒得以與基督认同，使他成为祂身体的一部分（林前  12：12-14）。水的洗礼只是圣灵的内在的工作情况的外在表現 (见  徒  10：44-48)。

The phrase put on Christ (Gal. 3:27) refers to a change of garments. The believer has laid aside the dirty garments of sin (Isa. 64:6) and, by faith, received the robes of  ighteousness in Christ (see Col. 3:8–15). But to the Galatians, this idea of “changing clothes” would have an additional meaning. When the Roman child came of age, he took off the childhood garments and put on the toga of the adult citizen. The believer in Christ is not just a “child of God”; he is also a “son of God” (see Gal. 3:26, where “children” ought to be translated “adult sons”). The believer has an adult status before God—so why go back into the childhood of the law?                                        “披載基督” （加   3:27）是指的换外衣。信徒脫下肮脏罪恶外衣（赛  64：6），凭着信心披載了基督稱义的外袍（见 西  3：8-15）。但对于加拉太人来说，“披載基督” 有另外的意义。当罗马人的孩子长大了，他脱掉童年的服装，換穿上羅馬成人獨特的成年公民的长袍(toga)。基督的信徒不僅僅是 “上帝的孩子”；他也是  “上帝的兒子”（見  加  3:26，在這裡 “孩子”  應譯為  “成年兒子”）。信徒在上帝面前有成年入的地位，那麼為什麼要回到律法的童年呢？

 “All one in Christ Jesus”—what a tremendous claim! The law created differences and distinctions, not only een individuals and nations, but also between various kinds of foods and animals. Jesus Christ came, not to divide, but to unite.                                                                     “在基督耶穌裡所有人都合一”， 這是偉大的宣稱！律法不僅在個人和國家之間，而且在各種食物, 動物之間，都產生了差異和區別。耶穌基督降臨不是為了分裂，而是為了結合。

This must have been glorious news for the Galatian Christians, for in their society slaves were considered to be only pieces of property; women were kept confined and disrespected; and Gentiles were constantly sneered at by the Jews.                                                                                    對  於加拉太基督徒的社區奴隸來說，這肯定是一個榮耀的消息，因為在他們的社會中，奴隸只是財產的一部分。婦女受局限，且在人前不受尊重；猶太人不斷嘲笑外邦人。

The Pharisee would pray each morning, “I thank Thee, God, that I am a Jew, not a Gentile; a man, not a woman; and a freeman, and not a slave.” Yet all these distinctions are removed “in Christ.”                                                                                                                                                        在法利賽人的每天早晨禱中都說，“我感謝上帝，我是猶太人，而不是外邦人。是男人，而不是女人；並且是自由人，而不是奴隸。”  然而，所有這些區別都在   “基督裡”  刪除了。

This does not mean that our race, political status, or sex is changed at conversion; but it does mean that these things are of no value or handicap when it comes to our spiritual relationship to God through Christ. The law perpetuated these distinctions, but God in His grace has declared all men to be on the same level that He might have mercy on all men (Rom. 11:25–32).                       這並不意味著我們的種族，政治地位或性別在悔改後都有所改變；但這確實意味著，這些事對我們經過基督與上帝的屬靈關係，再沒有任何分別的價值或障礙。律法使這些區別永久化，但是上帝在祂的恩典中宣布，所有的人都處於與祂對所有人的憐憫相同的水平上（羅  11：25-32）。

Finally, the law could never make us heirs of God (Gal. 3:29). God made the promise to “Abraham’s Seed” (singular, Gal. 3:16), and that Seed is Christ. If we are “in Christ” by faith, then we too are Abraham’s seed” spiritually speaking. This means we are heirs of the spiritual blessings God promised to Abraham. This does not mean that the material and national blessings promised to Israel are set aside, but that Christians today are enriched spiritually because of God’s promise to Abraham (see Rom. 11:13ff.).                                                                                     最後，律法永遠不能使我們成為上帝的後嗣（加  3:29）。上帝應許了 “亞伯拉罕的後裔”（加  3:16  是記載為單數），那後裔就是基督。如果我們憑著信心 “在基督裡”，那麼我們在屬靈上也是亞伯拉罕的種子。這意味著我們是上帝應許給亞伯拉罕的屬靈祝福的繼承人。這並不意味對以色列人，擱置了他們應許的物質，和對人民的祝福，而是由於上帝對亞伯拉罕的應許，今天的基督徒在屬靈上都得到很豐富（見  羅 11：13  比照研讀）。

This section of Galatians is valuable to us as we read the Old Testament Scriptures. It shows us that the spiritual lessons of the Old Testament are not for the Jews only but have application to Christians today (see Rom. 15:4; 1 Cor. 10:11–12). In the Old Testament we have preparation for Christ; in the Gospels, the presentation of Christ; and in the Acts through Revelation, the appropriation of Christ.                                                                                                                             在加拉太书这一段經節中，对我们研读旧约圣经来说很有价值。它告诉我们旧约的属灵教训不适合犹太人，也不適合當今的基督徒应用（见  羅  15：4;  林前 10：11-12）。在旧約里面，我们为基督做准备; 在四福音书裡，是基督的生活;  從使徒行传至啟示录，是对基督的專用聖經章節。

 Your Christian life ought to take on new wonder and meaning as you realize all that you have in Christ.  And all of this is by grace—not by law! You are an adult son in God’s family, an heir of God. Are you drawing on your inheritance? This will be Paul’s theme in the next section.             你的基督信心的生活应该有新奇，並且意味著，你在基督里所拥有的一切的意义。所有这一切都是出于恩典 --- 而不是行律法！在上帝的家庭中，你是成年的儿子，是上帝產業的继承人。 你在提用你继承的產業嗎？ 这将是保罗的下一段章节的主题。