884 英翻中(584) Jesus Christ. 耶稣基督. 10/24/2024

 884 英翻中(584)            Jesus Christ.                            耶稣基督.                                   10/24/2024

2.  Jesus Christ (6:14–16)                                                                                                                            2.  耶稣基督（6：14-16）

Paul kept coming back to the cross (Gal. 2:20–21; 3:13; 4:5; 5:11, 24; 6:12). “If righteousness come by the law, then Christ is dead in vain” (Gal. 2:21). The wounds of Calvary certainly make Christ a “marked Man,” for those wounds mean liberty to those who will trust Him. The Judaizers boasted in circumcision; but Paul boasted in a crucified and risen Savior. He gloried in the cross. Certainly this does not mean that he gloried in the brutality or suffering of the cross. He was not looking at the cross as a piece of wood on which a criminal died. He was looking at the cross of Christ and glorying in it. Why would Paul glory in the cross?                                             保罗繼續回到十字架（加2：20-21; 3:13; 4：5; 5：11,24; 6:12）。 “如果律法是正义的彰顯，那幺基督的死在十字架上，便是徒然”（加2:21）。 骷髅地的傷痛誠然使基督成为  “有印记的人”，因为那些创伤意味着是，為那些信靠祂的人帶來自由。犹太律法師在割礼的律法中吹嘘; 但是保罗只誇复活的救主和釘祂的十字架。 並且祂在十字架上享受榮耀。当然，這并不是說保羅荣耀十字架的残暴或痛苦。他并没有看十字架是罪犯執行死刑的木头。他正在看荣耀在其中的基督和釘祂的十字架。为什么保罗会荣耀這十字架上呢？  

First, he knew the Person of the cross. Jesus Christ is mentioned at least forty-five times in the Galatian letter, which means that one third of the verses contain some reference to Him. The person of Jesus Christ captivated Paul, and it was Christ who made the cross glorious to him. In his early years as a Jewish rabbi, Paul had much to glory in (Gal. 1:13–14; Phil. 3:1–10); but after he met Christ, all his self-glory turned to mere refuse. The legalists did not glory in the cross of Christ because they did not glory in Christ. It was Moses—and themselves—who got the glory. They did not really know the Person of the cross.                                                                                 第一，他知道釘在十字架上的人。耶稣基督在加拉太书中被提到至少四十五次，这意味着三分之一的经文中含有一些对祂的提及。耶稣基督迷住了保罗，是基督把十字架的光荣給他。在他作为犹太拉比的早年，保罗有很多荣耀（加1：13-14;腓3：1-10）;  但在他遇见基督之后，他所有的自我荣耀变成了纯粹的拋棄的垃圾。猶太律法師并没有在基督的十字架上荣耀，因为他们没有在基督里得荣耀。是摩西 --- 和他们自己 --- 获得了荣耀。他们真的不知道十字架上的基督。

Second, he knew the power of the cross. To Saul, the learned Jewish rabbi, a doctrine of sacrifice on a cross was utterly preposterous. That the Messiah would come, he had no doubt, but that He would come to die—and to die on a cursed cross—well, there was no place for this in Saul’s theology. The cross in that day was the ultimate example of weakness and shame. Yet Saul of Tarsus experienced the power of the cross and became Paul the apostle. The cross ceased to be a stumbling block to him and became, instead, the very foundation stone of his message: “Christ died for our sins.”                                                                                                                                      第二，他知道十字架的大能。对于扫罗来说，学识渊博的犹太拉比，在十字架上牺牲的教义完全是荒谬的。弥赛亚会来的，他毫不怀疑，但是祂怎麼会死去 --- 并且在被诅咒的十字架上死去，在扫罗的神学中没有十字架一說。那時代的十字架是軟弱和耻辱的终極。可是，大數的扫罗经历了十字架的大能，并成为使徒保罗。十字架不再成为他的绊脚石，而是他信息的基石：“基督为贖我们的罪而死。

For Paul, the cross meant liberty: from self (Gal. 2:20), the flesh (Gal. 5:24), and the world (Gal. 6:14). In the death and resurrection of Christ, the power of God is released to give believers deliverance and victory. It is no longer we who live; it is Christ who lives in us and through us. As we yield to Him, we have victory over the world and the flesh. There is certainly no power in the law to give a man victory over self, the flesh, and the world. Quite the contrary, the law appeals to the human ego (“I can do something to please God”), and encourages the flesh to work. And the world does not care if we are “religious” just so long as the cross is left out. In fact, the world approves of religion—apart from the gospel of Jesus Christ. So, the legalist inflates the ego, flatters the flesh, and pleases the world; the true Christian crucifies all three.                                对于保罗来说，十字架意味着自由：来自 --- 自我（加2:20），肉体（加5:24）和世界（加6:14）。在基督的死和复活中，上帝的大能被释放，使信徒获得拯救和胜利。我们不再為自已而活;  是基督活在我们里面，並通过我们而活。当我们委身于祂时，我们就战胜了世界和肉体。律法当然没有能力让人战胜自我，肉体和世界。恰恰相反，律法迎合人的自我（“我能做点取悦上帝的事”），并鼓励肉体发挥作用。只要十字架被遗忘，世界就不在乎我们是否信  “宗教”。事实上，世界赞同宗教 --- 只是，除了耶稣基督的福音以外。因此，猶太律法主義者誇耀自我，取悅肉体，使世界高兴; 真正的基督徒将这三者都全钉在十字架上。

Third, he knew the purpose of the cross. It was to bring into the world a new “people of God.” For centuries, the nation of Israel had been the people of God, and the law had been their way of life. All of this was preparation for the coming of Jesus Christ (Gal. 4:1–7). Now that Christ had come and finished His great work of redemption, God had set aside the nation of Israel and brought into the world a “new creation” and a new nation, “the Israel of God.” This does not mean that God is finished with the nation of Israel. Today, God is calling out from both Jews and Gentiles “a people for his name” (Acts 15:14), and in Christ there are no racial or national distinctions (Gal. 3:27–29). Paul clearly taught, however, that there is a future in God’s plan for the Jewish nation (Rom. 11).                                                                                                                     第三，他知道十字架的目的。這是為了帶給世界一個新的「上帝的子民」。幾個世紀以來，以色列民族一直是上帝的子民，法律一直是他們的生活方式。。 所有这一切都是为耶稣基督的來臨做准备（加拉太书4：1-7）。 既然基督来到并完成了祂伟大的救赎工作，上帝已经撇开了以色列国，将世界带入了“新的创造”和一个新的国家，“上帝的以色列。”这并不意味着上帝是完成了以色列国。 今天，上帝呼召犹太人和外邦人“为祂的名的人”（使徒行传15:14），在基督里没有种族或民族的区别（加拉太书3：27-29）。 然而，保罗清楚地教导说，上帝对犹太民族有未来的计划（罗马书11章）。

One purpose of the cross was to bring in a new creation (Gal. 6:15 niv). This “new creation” is the church, the body of Christ. The “old creation” was headed by Adam, and it ended in failure. The new creation is headed by Christ, and it is going to succeed.                                                               十字架的一个目的是带来新的创造（加拉太书6:15）。这“新创造”就是教会，是基督的身体。 “舊创造”由亚当领导，最终以失败告终。新的创造以基督为首，它将会成功。

To the Romans, Paul explained the doctrine of the two Adams—Adam and Christ (Rom. 5:12–21). The first Adam disobeyed God and brought into the wor ld sin, death, and judgment. The Last Adam (1 Cor. 15:45) obeyed God and brought life, righteousness, and salvation. Adam committed one sin and plunged all of creation into judgment. Christ performed one act of obedience in His death on the cross, and paid for all the sins of the world. Because of Adam’s sin, death reigns in this world. Because of Christ’s victory, we can “reign in life” through Jesus Christ (Rom. 5:17). In other words, the believer belongs to a “new creation,” a spiritual creation, that knows nothing of the defects and limitations of the “old creation” (see 2 Cor. 5:17).                         保罗向罗马人解释兩位亚当的教義 - 亚当和基督（罗马书5：12-21）。首先的亚当违背了上帝，并将罪恶，死亡和审判带入世界。末后的亚当（哥林多前书15:45）顺从了上帝，带来了生命，公义和救恩。亚当犯了罪，把所有的创造都投入到审判中。基督在十字架上的死中表现了一种顺服的行为，并为世界上所有的罪孽付出了代价。由于亚当的罪，死亡在世界上占主导地位。由于基督的胜利，我们可以通过耶稣基督“運作生命”（罗马书5:17）。 换句话说，信徒属于“新创造”，是屬靈的创造，对“旧创造”的缺陷和局限一无所知（见林后5:17）。

Another purpose of the cross was to create a new nation, “the Israel of God” (Gal. 6:16). This is one of many names for the church found in the New Testament. Jesus said to the Jewish leaders, “The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof” (Matt. 21:43). Peter identified that nation as the family of God: “But ye are a chosen generation, a royal priesthood, an holy nation” (1 Peter 2:9).                                                             十字架的另一个目的是创造新的国家，“上帝的以色列”（加拉太书6:16）。这是新约中教会的许多名字之一。耶稣对犹太人的领袖们说：“上帝的国将从你们身上夺去，赐给带来其成果的国家”（马太福音21:43）。彼得认定这个国家是上帝的家庭：“惟有你们是被揀选的族類，是有君尊的祭司，是圣洁的国度”（彼得前书2：9）

As mentioned previously, this does not mean that the church has permanently replaced the nation of Israel in the program of God, but only that the church is “the people of God” on earth today just as Israel was in centuries past.                                                                                                        如前所述，这并不意味着教会在上帝的计     划中永久地取代了以色列国，而只是说教会今天在地球上是“上帝的子民”，正如以色列在几个世纪以来一样。 

What a rebuke to the Judaizers. They wanted to take the church back into Old Testament law, when that law could not even be kept by the nation of Israel!  That nation was set aside to make way for God’s new people, the church!                                                                                                      对犹太教徒的谴责是什么。他们想把教会重新纳入旧约律法，而以色列国甚至不能保留这律法！这国家被建立为上帝的新人民，是教会！

Believers today may not be “Abraham’s children” in the flesh, but they are “Abraham’s seed” through faith in Jesus Christ (Gal. 4:28–29). They have experienced a circumcision of the heart that is far more effective than physical circumcision (Rom. 2:29; Phil. 3:3; Col. 2:11). For this reason, neither circumcision nor the lack of it is of any consequence to God (Gal. 6:15; see also Gal. 5:6).                                                                                                                                                     今天的信徒可能不是肉体中的“亚伯拉罕的孩子”，但他们因對耶稣基督的信心而成为“亚伯拉罕的后裔”（加4：28-29）。他们经历了內心的割礼，远比肉体的割礼更有效（罗2:29; 腓3：3; 西2:11）。因此，割礼和缺乏割礼对上帝都没有任何影响（加6:15; 参见 加5：6）。

3.  The Apostle Paul (6:17–18) There was a time when Paul was proud of his mark of circumcision (Phil. 3:4–6), but after he became a believer, he became a “marked man” in a different way. He now gloried in the scars he had received and in the suffering he had endured in the service of Jesus Christ.                                                                                                                                            3. 使徒保罗（6：17-18）有一段时间, 保罗为他的割礼标记感到骄傲（腓3：4-6），但在他成为信徒之后，他因不同的方法成了“有印记的人”。保羅现在因他得到的伤疤和他为耶稣基督服务所忍受的痛苦為荣耀。

The contrast with the legalists is plain to see: “The Judaizers want to mark your flesh and brag about you, but I bear in my body the brands of the Lord Jesus Christ—for His glory.” What a rebuke! “If your religious celebrities have any scars to show for the glory of Christ, then let them be shown. Otherwise—stop bothering me!”                                                                                         与律法主义者的对比显而易见：“犹太教徒想要标记你的肉体和吹嘘你，但我在我的身体里承受了主耶稣基督的品牌 - 为了他的荣耀。”多么谴责！ “如果你的宗教名人有任何伤痕可以表现出荣耀基督，然后让他们出现。否则 - 停止打扰我！”

Paul is not claiming that he bore the five wounds of Calvary on his body. Rather he was affirming that he had suffered for Christ’s sake (something the legalists never did), and he had on his body the scars to prove it. When you read 2 Corinthians 11:18–33, you have no difficulty understanding this claim of his, for in many ways and in many places Paul suffered physically for Christ.                                                                                                                                                        保罗并没有声称, 在他身上承受了五个骷髅地的伤口。相反，他肯定他为基督的缘故遭受过痛苦（律法師从未做过的事），并且他身上留下的伤痕就是证明。当你读到哥林多后书11章18至33節时，你可以毫不费力地理解保羅对他的这种宣稱，因为在许多方法和很多地方保罗都为基督受苦。

In Paul’s day, it was not unusual for the follower of some heathen god or goddess to be branded with the mark of that idol. He was proud of his god and wanted others to know it. In the same way, Paul was “branded” for Jesus Christ. It was not a temporary mark that could be removed, but a permanent mark that he would take to his grave. Nor did he receive his brands in an easy way: he had to suffer repeatedly to become a marked man for Christ.                                             在保罗时代，一些异教神或女神的追随者被称为有偶像的印记, 并不罕见。他为他的偶像感到自豪，并希望别人知道。同样的，保罗为耶稣基督“烙印”。这不是可以被消除的临时的印记，而是永久性的印记, 保羅将带它到他的坟墓。他也没有容易的方法得到他的印記：他不得不反复忍痛苦才能稱為受基督印記的人。

It was also the practice in that day to brand slaves, so that everyone would know who the owner was. Paul was the slave of Jesus Christ, and he wore His mark to prove it.                                         自從奴隶得到他的印記的那日，每个人都会知道他的主人是谁。保罗是耶稣基督的奴隶，他戴上了祂的印记来证明这一点。

It is worth noting that sin brands a person. It may mark his mind, his personality, even his body. Few people are proud of the sin marks they bear, and conversion does not change them. (Thank God, those changes will come when Jesus returns!) How much better it is to love Christ and live for Him and be “branded” for His glory.                                                                                              值得注意的是，罪恶成為人的印記。有可能在他的思想，个性，甚至身体上打上印記。很少有人为他们有罪恶的印记感到骄傲，悔改并不能改变它们。 （感谢上帝，当耶稣回来时，这些改变将会到来！）爱基督并为祂而活，并为祂的荣耀“烙上祂的印記”，該是多么好。

Believers today need to remember that it is the Christian leader who has suffered for Christ who has something to offer. The Judaizers in Paul’s day knew nothing of suffering. They may have been persecuted in some small way for belonging to a religious group, but this is far different from “the fellowship of his [Christ’s] sufferings” (Phil. 3:10).                                                                今天的信徒需要记住，基督徒的领袖曾为基督受苦，他有所作为。保罗时代的犹太律法師对苦难一无所知。他们可能因属于某个宗教团体而受到小小的迫害，但这与“他為 [基督的] 受苦的团契”大不相同（腓立比书3:10）。

Beware of that religious leader who lives in his ivory tower and knows nothing of battling against the world, the flesh, and the devil, who has no “marks” to show for his obedience to Christ. Paul was no armchair general; he was out in the front lines, waging war against sin, and taking his share of suffering.                                                                                                                                     要小心那生活在象牙塔中的宗教领袖，他不知道与世界，肉体和魔鬼作战，他们没有“印记”来表明他顺服基督。保罗不是一般坐扶手椅裡的將軍; 他是站在前线，与罪恶作战，并承担了他的痛苦.

So, Paul comes to the end of his letter; and he closes just the way he began: GRACE! Not “the law of Moses,” but THE GRACE OF OUR LORD JESUS CHRIST!                                                   所以，保罗写到他信的最后; 他只是以他开始的方式來收尾：恩典(GRACE)！不是“摩西的律法”，而是我们主耶穌基督的荣耀！

No more need be said, because that says it all.                                                                                      不要再说了，因为一切都已經说明了。