856 英翻中(556) Chinese Irrigation oldest Project. 都江堰 10/23/2024
Chapter 11 THE LIBERTY OF LOVE Galatians 6:1–10 第11課 爱的自由 加拉太书6：1-10
The story has often been told about the message the founder of the Salvation Army sent to their international convention. General William Booth was unable to attend personally because of ill health, so he cabled the delegates a message containing one word: “OTHERS!” 救世军创始人威廉·布斯将军差人，將他給他們国际大会的信息送去的故事，常有聽聞。由于他身体不好， 无法亲自出席，所以他就請代表传达了這信息：“要愛人！”
In the popular comic strip “Peanuts,” Lucy asks Charlie Brown, “Why are we here on earth?” He replies, “To make others happy.” She ponders this for a moment and then asks, “Then why are he others here?” 在著名 “花生(Peanuts)” 的漫画中，露西问查理 .布朗，“我们为什么要来这里？” 他回答说， “让别人开心。” 她思考了一下，然后问道， “那么为什么別人會在这里？”
“One another” is one of the key phrases in the Christian’s vocabulary. “Love one another” is found at least a dozen times in the New Testament, along with “pray one for another” (James 5:16), “edify one another” (1 Thess. 5:11), prefer one another (Rom. 12:10), “use hospitality one to another” (1 Peter 4:9), and many other like admonitions. “彼此” 是基督徒常說的关键短语之一。新约圣经中至少記載過 “彼此相爱”，及 “彼此代祷”（雅 5:16），“彼此訓誡”（帖前 5:11），彼此親熱（罗12:10），“彼此接待”（彼前 4：9），以及许多其他類似相同的告诫。
In the section before us, Paul adds another phrase: “Bear ye one another’s burdens” (Gal. 6:2). The Spirit led Christian thinks of others and how he can minister to them. In this section, Paul described two important ministries that we ought to share with one another. 在前段經节的討論中，保罗又增加了一句短語：“你们要彼此担负各人的重担”（加 6：2）。屬灵的基督徒会想到别人，以及他如何为他们服务。在本段經节中，保罗描述了应该彼此分享的两件重要事工。
1. Bearing Burdens (6:1–5) 1. 彼此担當重擔（6：1-5）
The legalist is not interested in bearing burdens. Instead, he adds to the burdens of others (Acts 15:10). This was one of the sins of the Pharisees in Jesus’ day: “For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers” (Matt. 23:4). The legalist is always harder on other people than he is on himself, but the Spirit-led Christian demands more of himself than he does of others that he might be able to help others. 律法主義者对承担重负不感兴趣，相反，他把重担加在別人的身上（徒 15:10）。 耶稣时代法利赛人的罪之一是：“他们把難担的重負，捆起來擱在別人的肩上， 但自己一個指頭也不肯动”（太 23：4）。 律法主義者总是寬恕自己，却把難處加在別人身上，但是屬灵的基督徒却是苛責自己，寬容的对待別人，這樣才能去帮助別人。
Paul presented a hypothetical case of a believer who is suddenly tripped up and falls into sin. The word overtaken carries the idea of being surprised, so it is not a case of deliberate disobedience. Why did Paul use this illustration? Because nothing reveals the wickedness of legalism better than the way the legalists treat those who have sinned. Call to mind the Pharisees who dragged a woman taken in adultery before Jesus (John 8). Or that Jewish mob that almost killed Paul because they thought he had defiled the temple by bringing in Gentiles (Acts 21:27ff.). (Legalists do not need facts and proof; they need only suspicions and rumors. Their self-righteous imaginations will do the rest.) So, in this paragraph, Paul was really contrasting the way the legalist would deal with the erring brother, and the way the spiritual man would deal with him. 保罗提出信徒偶然被過犯所勝的假设案例。 “被勝過” 带有惊讶偶然的意思，所以它不是故意的不服从。为什么保罗使用这例子？ 因为没有什么比律法主義者对待犯罪者的心態，更能揭示律法主义的邪恶。回憶起那些法利赛人拖拉着通奸的女人，放到耶稣面前之事（约 8章）。 或者那些几乎杀死保罗的犹太暴民，因为他们认为保羅帶領外邦人進圣殿，而玷污了聖廟（徒 21：27 比照研讀）。（律法主義者不需要事实和证据; 他们只需要怀疑和信任谣言。他们的自以为是的心態，将完成剩下的工作。）因此，在这段經節中，保罗真正的把律法主義者处理犯错的兄弟的方式，與屬靈的人士会如何的对付犯错的兄弟的情況作對比。
(1) A contrast in aim. The spiritual man would seek to restore the brother in love, while the legalist would exploit the brother. The word restore means “to mend, as a net, or to restore a broken bone.” If you have ever had a broken bone, you know how painful it is to have it set. The sinning believer is like a broken bone in the body, and he needs to be restored. The believer who is led by the Spirit and living in the liberty of grace will seek to help the erring brother, for “the fruit of the Spirit is love” (Gal. 5:22). “By love serve one another” (Gal. 5:13). When Jesus sought to be a physician to the sinful, He was severely criticized by the Pharisees (Mark 2:13–17), and so the spiritual believer today will be criticized by the legalists. (1) 在目的上的对比。 屬靈的人会以假設法，尋找愛來重建犯错的兄弟，而律法主義則會宣揚犯错的兄弟的犯錯事實。 重建是 “修補，如補魚网，或重整骨折。” 如果你曾经骨折過，你知道重整它是多么痛苦。犯罪的信徒就像發生骨折，需要重整一樣。由圣灵引导，并且活在恩典自由中的信徒，将寻求以愛來帮助犯错的弟兄的重建，因为 “圣灵的果子就是爱”（加 5:22）。 “借着爱，彼此服事” （加 5:13）。当耶稣试图成为罪人的医师时，祂受到法利赛人的严厉批评（可 2：13-17），所以今天的属灵信徒会受到猶太律法師的批评。
Instead of trying to restore the erring brother, the legalist will condemn him and then use the brother to make himself look good. This is what the Pharisee did in the parable of the Pharisee and the publican (Luke 18:9–14). “[Love] shall cover the multitude of sins” (1 Peter 4:8). The legalist rejoices when a brother falls, and often gives the matter wide publicity, because then he can boast about his own goodness and how much better his group is than the group to which the fallen brother belongs. 律法主義者不会试图重建犯错的兄弟，反而會來谴责他，且利用它，讓別人對自己看起来很好。这就是法利赛人在聖經所記載的 “法利赛人和税吏在聖殿中禱告” 的比喻（路 18：9-14）。 “ [爱] 能涵盖众多的罪”（彼前 4：8）。当兄弟堕落时，猶太律法師会感到高兴，并经常的宣揚此事，他因此藉以夸耀自己很好，及誇耀他所屬的团队比堕落的兄弟所属的团体要好得多。
This is why Paul admonished us, “Let us not be desirous of vainglory, provoking one another, envying one another” (Gal. 5:26). The word provoke means “to challenge to a contest, to compete with.” The believer who walks in the Spirit is not competing with other Christians or challenging them to become “as good as he is.” However, the legalist lives by competition and comparison, and tries to make himself look good by making the other fellow look bad. 这就是为什么保罗告诫我们，“不要渴慕虚荣，互相挑愓，互相嫉妒” （加 5:26）。挑愓的意思是 “互相找錯，互相的竞争。” 行在圣灵裡的信徒，不会与其他基督徒竞争，或者挑愓他们，企圖变得 “像他們一样好”。 然而，猶太律法師却依靠竞争，互相比较，并试图通过让別人看自己，比起看其他人好很多的生活。
(2)A contrast in attitude. The Spirit-led believer approaches the matter in a spirit of meekness and love, while the legalist has an attitude of pride and condemnation. The legalist does not need to “consider himself” because he pretends he could never commit such a sin. But the believer living by grace realizes that no man is immune from falling. “Let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:12). He has an attitude of humility because he realizes his own weaknesses. (2) 心态的对比。受圣灵引导的信徒，以温柔和爱的屬靈心態來处理事情，而律法主義者则不然，他表现出骄傲和谴责的心态。猶太律法主義者從不需要 “考虑自己”，因为他假装他永远不会犯同样的罪。但是，靠恩典生活的信徒意识到没有人能倖免于堕落。 “所以，自己要思想站得穩，須要谨慎，免得跌倒”（林前 10:12）。他有谦卑的心态，因为他意识到自己的軟弱。
But there is a second contrast: he knows the love of Christ in his own heart. “The law of Christ” is “Love one another” (John 13:34; 15:12). Paul has already discussed the “law of love” (Gal. 5:13–15), and now he is applying it. “Tender loving care” is not a modern invention, because Paul is urging it on believers in this passage. How much we appreciate it when the doctor uses tenderness as he sets a broken bone. And how much more should we use “tender loving care” when we seek to restore a broken life. 但這裡的第二个对比：信徒自己的心中知道基督的爱。 “基督的律法” 是 “彼此相爱” （约 13:34; 15:12）。保罗已经讨论过 “爱的律法”（加 5：13-15），现在他正在应用它們。 “温柔的爱的照顧” 不是现代才有，早在保罗的時代，他就敦促信徒共同研讀这段经文。當醫生用溫柔止痛方法來重整骨折手術，我们該要多么感謝医生。在我们寻求重建破碎的生活时，也该使用 “温柔的爱护”。
It takes a great deal of love and courage for us to approach an erring brother and seek to help him. Jesus compared this to eye surgery (Matt. 7:1–5)—and how many of us feel qualified for that? 我们需要很多的爱和勇气，才能挽救犯错的兄弟，并找到帮助他的方法。耶稣以眼科手術為例，與它相比较（太 7：1-5）--- 在我们当中有多少人自认为是合格的呢?
Paul probably had in mind here our Lord’s instructions on reconciliation (Matt. 18:15–35). If your brother sins against you, go talk to him privately, not for the purpose of winning an argument, but for the purpose of winning your brother. (That word gained is the same word Paul used in 1 Cor. 9:19–22 to refer to winning the lost to Christ. It is important to win the lost, but it is also important to win the saved.) If he hears you, then the matter is settled. But if he will not agree, then ask one or two spiritual people to go with you. If he will still not settle the matter, then the whole church must be informed and take steps of discipline. But Jesus went on to point out that the church must practice prayer (Matt. 18:19–20) and forgiveness (Matt. 18:21–35), or discipline will not be effective. 在这里保罗可能還记得，我们主对門徒訓導如何與兄弟和解的指示（太 18：15-35）。如果你的兄弟得罪你，请先私下与他和好，不是为了赢得争论，而是为了得回你的兄弟。 （這 “得回” 字词与保罗在 林前9 :19 – 22等節中，使用的字詞一样，指的是将失丧者挽救回來给基督。赢得失丧者固然很重要，但赢得已拯救者也很重要。）如果他听你，那么问题就解决了。但如果他不聴，那就请一两位属灵的長者跟你一起去。如果他仍然不聽，那么就告訴教会，讓教會整體會友，采取纪律措施來治裁。但耶稣接着指出，教会必须操练祷告（太 18：19-20）和宽恕（太 18：21-35），否则纪律治裁不会有效。
The legalist, of course, has no time for this kind of spiritual “soul-winning.” When he hears that his brother has sinned, instead of going to the brother, he shares the sad news with others (“so you can pray more intelligently about it”) and then condemns the brother for not being more spiritual. 誠然，律法主義者没有时间做類似屬靈上的 “灵魂挽救”。当他听到他的兄弟犯了罪，而不是去找那兄弟，而是去与其他人分享了这悲伤的消息（“因此，你可以在祈祷中尼聽到更多用它來谈论”）然后谴责兄弟的不屬靈.
Remember, the legalist makes himself look better by making his brother look worse. Thus Paul’s warnings here (Gal. 6:3–4). The Judaizers were guilty of boasting about themselves, their achievements, and their converts (Gal. 6:12–14). They usually did this by comparing themselves with others (see 2 Cor. 10:11). But such comparisons are sinful and deceptive. It is easy to find somebody worse off than we are, so that our comparison makes us look better than we really are. Christian love would lead us not to expose a brother’s failures or weaknesses, no matter how much better it would make us look. 记住，律法主義者常常使人看他的兄弟比他更糟，而使自己更為光采。（加 6：3-4）。犹太律法師犯吹嘘自己，他们的成就，和他们的悔改的罪（加 6：12-14）。他们通常都把自己与別人比较，来做自以為義這一点（参见 林后 10:11）。但这种比较是有罪和欺骗性的。因為很容易找到比我们更糟糕的人，所以，比较使得我们看起来比实际更好。基督徒的爱，导致兄弟不要互相揭露各人失败或軟弱，无论它能多麼的让我们看起来有多好。
A man should “prove his own work” (Gal. 6:4) in the light of God’s will and not in the shadows of somebody else’s achievements. “Each man should test his own actions. Then he can take pride in himself, without comparing himself to somebody else, for each man should carry his own load”(Gal. 6:4–5 niv). There is no place for competition in the work of God, unless we are competing against sin and Satan. When we see words like “best, fastest-growing, biggest, finest” applied to Christian ministries, we wonder who is getting the glory. 人应该在上帝旨意的大光下 “证明自己的事工”（加 6：4），而不是在别人的成就的阴影下顯露。 “每人都应该檢驗自己的行為。然后，他才可以为自己感到骄傲，而不是将自己与其他人比较，因为每人都应该承担自己的職責“（加 6：4-5新國際版）。 除非我们与罪恶和撒但竞争，否则，在上帝的恩典中，没有竞争的地方。当我们看到 “最好，最快的成長，最大，最優美” 這些短句描述基督教事工時，就該了解誰應該得此榮耀。
This does not mean that it is wrong to keep records. Charles Haddon Spurgeon used to say, “Those who criticize statistics usually have none to report.” But we must be careful that we are not making others look bad just to make ourselves look good. And we should be able to rejoice at the achievements and blessings of others just as if they were our own (Rom. 12:10). After all, if one member of the body is blessed, it blesses the whole body. 保留记录并不是错误的。 司布貞常常说，“批评统计数据的人，通常都报道不出什麼。” 但我们必须小心，不要看别人很糟糕，來襯托让自己看起来很好。应该为別人的成就祝福和高兴，就好像就是我们自己做一样（罗 12:10）。 總之，若身体一部分受到祝福，全身都會得到祝福。
There is no contradiction between Galatians 6:2 and 5, because two different Greek words for burden are used. In Galatians 6:2 it is a word meaning “a heavy burden,” while in Galatians 6:5 it describes “a soldier’s pack.” We should help each other bear the heavy burdens of life, but there are personal responsibilities that each man must bear for himself. “Each soldier must bear his own pack.” If my car breaks down, my neighbor can help drive my children to school, but he cannot assume the responsibilities that only belong to me as their father. That is the difference. It is wrong for me to expect somebody else to be the father in our family; that is a burden (and a privilege) that I alone can bear. 加拉太书6章2節和5節之间没有矛盾，因为使用了两个不同的希腊语表示 “負擔”。在加拉太书6章2節中，它的意思是 “沉重的负担”，而在加拉太书6章5節中它描述的是 “士兵的背包負擔。” 我们应该互相帮助，來承担各人生活上的负擔，但每人都有自己的重負。自己的重负必须自己承担。 “每个士兵都必须背负的自己背包。” 如果我的车坏了，我的邻居可以帮助带我的孩子上学，但他不能承担起我作父亲的责任。区别就在這裡。我期待别人承担我做父亲的責任，這是错误的; 做父亲的責任只有自己独自應當承担（這是榮幸）。
2. Sharing Blessings (6:6–10) 2. 分享祝福（6：6-10）
Just as one another is a key phrase in the Christian vocabulary, so is the word fellowship (translated “communicate” in Gal. 6:6). From the very beginning of the church, sharing was one of the marks of Christian experience (Acts 2:41–47). The Greek word has now worked its way into our English vocabulary, and we see the word koinonia here and there in religious publications. It simply means “to have in common,” and refers to our common fellowship in Christ (Gal. 2:9), our common faith (Jude 3), and even our sharing in the sufferings of Christ (Phil. 3:10). But often in the New Testament, koinonia refers to the sharing of material blessings with one another (Acts 2:42; 2 Cor. 8:4; Heb. 13:16 [Greek text]). It is this that Paul had in mind in these verses. 正如 “彼此” 是基督徒常用的关键词句一样， “团契” 字词也是如此（在 加 6：6中翻译为 “交通”）。从教会一开始，分享就是基督徒生活经验中的标志之一（徒 2：41-47）。希腊词现在已经與英语词汇一樣，我们在宗教出版物中，隨時隨處都會看到了團契(koinonia)这词。它意味着 “共同拥有”，指的是我们在基督里的团契（加 2：9），共同的信仰（犹 3節），甚至共同分享基督的苦难（腓 3:10） 。但是经常在新约中，團契指的是彼此分享物质上的祝福（徒 2:42; 林后 8：4; 来书 13:16 [希腊文版]）。 在保罗思想中的经文都是這些。
He began with a precept (Gal. 6:6), urging us to share with one another. The teacher of the Word shares spiritual treasures, and those who are taught ought to share material treasures. (Paul used a similar approach when he explained why the Gentile churches ought to give an offering to the Jewish believers, Rom. 15:27.) 保羅从概念开始（加 6：6），敦促我们彼此分享。主日學的老师分享屬靈的寶藏，而那些教导的人也应该分享物质上的财富。(保罗在解释为什么外邦人的教会应该向犹太信徒奉献时，就是 使用相似的方法， 罗 15:27。）
We must remember that what we do with material things is an evidence of how we value spiritual things. “For where your treasure is, there will your heart be also” (Matt. 6:21). Because the apostle Paul did not want money to become a stumbling block to the unsaved, he earned his own living (see 1 Cor. 9), but he repeatedly taught that the spiritual leader in the church was to be supported by the gifts of the people. Jesus said, “The laborer is worthy of his hire” (Luke 10:7), and Paul echoed this statement (1 Cor. 9:11, 14). 我们必须牢记，凡對物質所行的事，也是我们如何重视属灵事的证据。 “因为你的财宝在哪裡，你的心也在那裡”（太 6:21）。 因为使徒保罗不想使金钱成为未得救的人的绊脚石，所以，他自己織帳篷谋生，並來支持他的傳教事工經費（见 林前 9章），但他反复教导说，教会中的屬靈领袖需要得到人的支援。耶稣说：“工人是配得他的工資”（路10：7），保罗赞同这句话（林前 9：11,14）。
Money sown to the flesh will bring a harvest of corruption (see Gal. 5:19–21). That money is gone and can never be reclaimed. Money sown to the Spirit (such as sharing with those who teach the Word) will produce life, and in that harvest will be seeds that can be planted again for another harvest, and on and on into eternity. If every believer only looked on his material wealth as seed, and planted it properly, there would be no lack in the work of the Lord. Sad to say, much seed is wasted on carnal things and can never bring glory to God. 撒在肉体上的钱会带来败坏的收成（见加拉太书 5：19-21）。这笔钱一去不复返了，再也找不回来了。向圣灵撒下的钱（例如与教导圣经的人分享）会产生生命，在那个收成中将是种子，可以再次播种以备下一次收成，并一直延续到永恒。如果每个信徒都把自己的物质财富当作种子，好好地种下，主的工作就不会缺乏。可悲的是，很多种子浪费在肉体的东西，永远不能把荣耀归给神。
Of course, there is a much wider application of the principle to our lives; because all that we do is either an investment in the flesh or the Spirit. We shall reap whatever we have sown, and we shall reap in proportion as we have sown. “He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully” (2 Cor. 9:6). The believer who walks in the Spirit and “sows” in the Spirit is going to reap a spiritual harvest. If his sowing has been generous, the harvest will be bountiful, if not in this life, certainly in the life to come. 当然，这个原则在我们的生活中有更广泛的应用。因为我们所做的一切要么是对肉体的投资，要么是对圣灵的投资。我们将收获我们播种的一切，我们将按播种的比例收获。 “撒种少的，收的也少；种的多，收的也多”（2 Cor. 9:6）。顺着圣灵而行并在圣灵中“撒种”的信徒将收获属灵的收成。如果他的播种是慷慨的，那么收获将是丰富的，如果不是今生，肯定是来世。
Paul’s enemies, the Judaizers, did not have this spiritual attitude toward giving and receiving. Paul sacrificed and labored that he might not be a burden to the churches, but the false teachers used the churches to promote their own schemes and fill their own coffers. This is also what happened in the Corinthian church, and Paul had to write them: “In fact, you even put up with anyone who enslaves you or exploits you or takes advantage of you or pushes himself forward or slaps you in the face” (2 Cor. 11:20 niv). 保罗的敌人，犹太教徒，对给予和接受没有这种属灵的态度。保罗牺牲和劳苦，以免他成为教会的负担，但假教师利用教会来推动他们自己的计划，充实他们自己的金库。这也是哥林多教会发生的事情，保罗不得不这样写：“事实上，你甚至容忍任何奴役你、剥削你、占你便宜、推前或扇你耳光的人”（ 2 Cor. 11:20 新國際版）。
How many times we have seen the sacrificing godly pastor persecuted and driven out, while the arrogant promoter is honored and gets everything he wants. God’s glory, not man’s praise—6:11–18 carnal believer thrives under the “spiritual dictatorship” of a legalistic promoter-pastor, because it makes him feel secure, successful, and spiritual. The carnal believer will sacrifice what he has to make the work more successful, only to discover that he is sowing to the flesh and not to the Spirit. 多少次我们看到献身敬虔的牧师被迫害驱逐，而傲慢的发起人却得到了尊重，得到了他想要的一切。 上帝的荣耀，而不是人的赞美——6:11-18 属肉体的信徒在律法主义的倡导者-牧师的“属灵专政”下茁壮成长，因为这让他感到安全、成功和属灵。属肉体的信徒会牺牲他所拥有的一切来使工作更成功，结果却发现他是在撒种肉体而不是圣灵。
Having given us the precept (Gal. 6:6) and the principle behind the precept (Gal. 6:7–8), Paul now gave us a promise (Gal. 6:9): “In due season we shall reap if we faint not.” Behind this promise is a peril: getting weary in the work of the Lord, and then eventually fainting, and stopping our ministry. 保罗给了我们诫命（加 6:6）和诫命背后的原则（加 6:7-8）之后，现在给了我们一个应许（加 6:9）：“到了适当的时候，我们就会收获，如果我们不会晕倒。”这个应许的背后是一个危险：在主的工作上感到疲倦，然后最终昏倒，并停止我们的事工。
Sometimes spiritual fainting is caused by a lack of devotion to the Lord. It is interesting to contrast two churches that are commended for “work, labor, and patience” (1 Thess. 1:3; Rev. 2:2). The church at Ephesus had actually left its first love and was backslid[1]den (Rev. 2:4–5). Why? The answer is seen in the commendation to the Thessalonian church: “Work of faith, labor of love, patience of hope.” Not just work, labor, and patience, but the proper motivation: “faith, love, and hope.” How easy it is for us to work for the Lord, but permit the spiritual motivation to die. Like the priests of Israel that Malachi addressed, we serve the Lord but complain, “Behold, what a weariness is it” (Mal. 1:13). 有时属灵的昏厥是由于缺乏对主的献身。对比两个因“工作、劳苦和忍耐”而受到称赞的教会（帖前书 1:3；启 2:2）是很有趣的。以弗所的教会实际上已经离开了它最初的爱，并且已经倒退了（启2:4-5）。为什么？答案可见于对帖撒罗尼迦教会的嘉奖：“信心的工作，爱心的劳苦，盼望的忍耐。”不仅仅是工作、劳动和耐心，还有适当的动机：“信、爱和希望”。我们为主工作是多么容易，却任凭属灵的动力消亡。就像玛拉基所说的以色列的祭司一样，我们事奉主却抱怨说：“看哪，这是何等的疲乏”（玛 1:13）。
Sometimes we faint because of lack of prayer. “Men ought always to pray, and not to faint” (Luke 18:1). Prayer is to the spiritual life what breathing is to the physical life, and if you stop breathing, you will faint. It is also possible to faint because of lack of nourishment. “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4:4). If we try to keep going without proper food and rest, we will faint. How important it is to “wait upon the Lord” to get the strength we need for each day (Isa. 40:28–31). 有时我们会因为缺乏祷告而晕倒。 “人应当常常祷告，不可灰心”（路 18:1）。祷告之于属灵生命，就像呼吸之于肉体生命一样，如果你停止呼吸，你就会晕倒。也有可能因营养不足而昏倒。 “人活着，不是单靠食物，而是靠上帝口里所出的一切话”（太 4:4）。如果我们试图在没有适当的食物和休息的情况下继续前进，我们会晕倒。 “等候主” 以获得我们每天所需的力量是多么重要（赛 40:28-31）。
But the promise Paul gave us will help to keep us going: “In due season we shall reap.” The seed that is planted does not bear fruit immediately. There are seasons to the soul just as there are seasons to nature, and we must give the seed time to take root and bear fruit. How wonderful it is when the plowman overtakes the reaper (Amos 9:13). Each day we ought to sow the seed so that one day we will be able to reap (Ps. 126:5–6). But we must remember that the Lord of the harvest is in charge, and not the laborers. 但保罗给我们的应许会帮助我们继续前进：“到了适当的时候，我们就会有收获。” 种下的种子不会立即结果。撒種有季節，就像大自然有季节一样，我们必须给种子时间生根结出果子。农夫裁種赶上收割是何等奇妙（摩 9:13）。我们应该每天撒种，以便有一天我们能够收割（诗 126：5-6）。但我们必须记住，是庄稼的主是掌权，而不是工人。
Sharing blessings involves much more than teaching the Word and giving of our material substance. It also involves doing good “unto all men” (Gal. 6:10). There are those in this world who do evil (Ps. 34:16); in fact, there are those who return evil for good (Ps. 35:12). Most of the people in the world return good for good and evil for evil (see Luke 6:32–35; 1 Thess. 5:15). But the Christian is supposed to return good for evil (Rom. 12:18–21) and to do this in a spirit of Christian love. Actually, the Christian’s good works are a spiritual sacrifice that he gives to the Lord (Heb. 13:16). 分享祝福所涉及的不仅仅是教导话语和奉献我们的物质。它还包括 “向众人行善” （加 6:10）。在这个世界上有人作恶（诗 34:16）； 事实上，有些人以恶报善（诗 35:12）。世界上大多数人以善报善，以恶报恶（见 路 6：32-35；帖前 5：15）。但基督徒应该以善报恶（罗 12:18-21），并本着基督徒之爱的靈性去做。事实上，基督徒的善行是他献给主的属灵奉獻（来 13:16）。
We are to “do good unto all men.” This is how we let our light shine and glorify our Father in heaven (Matt. 5:16). It is not only by words that we witness to the lost, but also by our works. In fact, our works pave the way for our verbal witness; they win us the right to be heard. It is not a question of asking, “Does this person deserve my good works?” Did we deserve what God did for us in Christ? Nor should we be like the defensive lawyer who tried to argue, “Who is my neighbor?” (Luke 10:25–37). Jesus made it very clear that the question is not “Who is my neighbor?” but “To whom can I be a neighbor?” 我们要 “向众人行善”。 要让我们的光照耀，并荣耀我们在天上的父上帝（太 5:16）。我们不仅要用言语對失丧的罪人作见证，也要用我们的行为作见证。事实上，我们的作为是為我们口头见证铺路；它们为我们赢得了使人倾听的权利。 不是發出這樣的問題，“这人配得上我的善行吗？” 要問，“上帝在基督里为我们所做的，我们配得吗？” 我们也不应该像辩护律师那样争辩，“谁是我的邻居？” （路 10：25-37）。耶稣说得很清楚，问题不是，“谁是我的邻舍？” 而是 “我可以成为谁的邻居？”
As we “do good unto all men,” we must give priority to “the household of faith,” the fellowship of believers. This does not mean that the local church should become an exclusive clique with the members isolated from the world around them and doing nothing to help the lost. Rather, it is a matter of balance. Certainly the believers in Paul’s day would have greater needs than would the outsiders, since many of the believers suffered for their faith (see Heb. 10:32–34). Furthermore, a man always cares for his own family before he cares for the neighborhood (1 Tim. 5:8). 当我们 “向所有人行善” 时，我们必须优先考虑 “信心之家”，即信徒的团契。这并不意味着地方教会应该成为排外的小团体，成员与周围的世界隔绝，无所事事地帮助失丧的罪人。相反，这是平衡的问题。当然，在保罗时代的信徒，他們比外面的人有更大的需要，因为许多信徒为信仰受苦（见 来 10:32-34）。此外，人在关心邻居之前，总是先关心自己的家庭（提前 5:8）。
We must remember, however, that we share with other Christians so that all of us might be able to share with a needy world. The Christian in the household of faith is a receiver that he might become a transmitter. As we abound in love for one another, we overflow in love for all men (1 Thess. 3:12). 然而，我们必须记住，我们与其他基督徒分享，以便我们所有人都能与這有需要的世界分享。在有信心之家庭中的基督徒是接收者，或者他可以成为管道分散所接受的。当我们沉醉在彼此相爱之中时，愛就從我們揚溢到所有的人（帖前 3:12）。
This is how it was meant to be. 这就是愛的本来样子。
當年我在蒲陽場受訓，每年盼望的日子，就是清明節步行去灌縣參加都江堰開堰盛典。自1943年住進唐二院，至1949年離開蒲陽場，共連續五年看到這稱譽世界的偉大水利工程。上帝是這樣的愛我們中華民族，在二千二百五十多年前就為我們預備了李冰太守，為旱澇無常的成都平原設計這舉世聞名的 “都江堰”，使成都平原為旱澇從人的“天府之國”。 是它在抗日戰爭中養活了當時在大後方成千上萬的同胞。讓我們八年的抗日戰爭得到最後的勝利，打倒想吞噬我中華民族的倭冦.
國內聞名的余秋雨先生在 “文化苦旅”一書中特別撰寫一篇 “都江堰”，他以歷史的觀點來比較中國古代極著盛名的兩大土木工程 “都江堰” 和 “ 長城”。 他說，“ ‘長城’的社會功用早已廢弛，而 ‘都江堰’ 至今還在爲無數民衆輸送汩汩清流。有了它，旱澇無常的四川平原成了天府之國，每當我們民族有了重大灾難，天府之國，總是沈著地提供庇護和濡養。因此，可以毫不誇張地說，它永久性地灌溉了中華民族。……說得近一點，有了它，抗日戰爭中的中國才有一個比較安定的後方…”.
本來成都平原不是旱澇從人的 “天府之國”，而是水旱頻仍，饑饉時見，民不潦生的地方。 少雨則旱，多雨則洪水成災。 因為岷江水源絶大部分是，來自青城山流域，經春天氣溫升高融化的雪水，水量豐富湧猛，若無都江堰的 “魚嘴”(分水堤)，“飛沙堰”(溢洪道)、寶瓶口(引水口)三重要工程來控制岷江水流(示如下圖)，則水害就常常發生，非澇則旱.
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李冰為四川郡守時，以愛民的仁慈心腸，以 “民以食為天” 為施仁政的觀念，來為民除水害，日以繼夜，冒風霜的與有灌溉經驗的農民，先對岷江地形和水情做了一次詳細的勘查，上到岷江上游青城山麓，下到成都平原。 勘查的結果，規劃出魚嘴在江心位置，飛沙堰排洪，及在玉壘山脚開鑿寶瓶口(灌溉用水的引水口)。 在無火藥來爆破的情况下，是以鉄鑿一錘一錘鑿通玉壘山的花崗岩。 後來又以火燒石，(利用熱漲冷縮的原理，爆裂岩石 )，大大加快了工程進度，終于在玉壘山腳鑿出寬20公尺，高40公尺，長80公尺的一條引水道口，所以這是用民間血汗鑿出的，工程的樞紐 ─ 引水口，沒有它，水就無法流入那上帝賜予的，那塊不用苦苦挖掘的坡度適合的成都平原的千百條灌溉渠道。因形狀酷似瓶口，故取名 "寶瓶口"，把開鑿玉壘山腳，分離的石堆，稱為 “離堆” 也就是我們旅遊的離堆公園下面的 “伏龍觀”。
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| 上帝所賜的天然傾銷坡度 5‰ |
從工程的觀點來說明為何它是上帝賜給我們中華民族的恩典。該工程的能有效運作二千多年，得力於地利。 從現代水利規劃的角度來看，魚嘴位置的選擇是因岷江彎曲的河道給以充分的有利條件，在古代二千二百年前，要建埧分水，是非常的艱難，都江堰是不用實體埧來分水， 以 “無埧分水” 稱譽世界的偉大水利工程，是出于李冰的慧心及苦心的結晶。其次，是渠首位于岷江的沖積扇的扇脊上，換句話說，是成都平原的頂點，也就是說 “引水口” 位於海拔700多米的高處(成都附近海拔400米左右)，居高臨下，向東南傾斜呈扇形擴展，地形坡降平均達 5‰ 的自然傾斜地形，是修建灌溉工程最有利的條件，它可以不要作堤，只挖淺溝，即可引水灌溉，自然形成河道 (示如左圖)。我受訓的空軍幼年學校的校址所在地的蒲陽場，即是一條渠道造成的蒲陽河畔。 因這優良地形，使挖掘的工程量非常有限，而且灌溉與排水可以使用同一渠道，水可重復使用，非常經濟。最終，開挖大小干支灌溉渠道共500多條，總長度逹1156公里，自動灌溉成都平原上300多萬亩良田(註: 現在的情形大大的增加).
寶瓶口西邊凸出而高大的玉壘山崖，阻擋內江洪流的作用，寶瓶口增加泄水的作用。如洪峰期間，一部分洪流遵照寶瓶口明文規定的 “水則”，規規矩矩地從寶瓶口流出，保證成都平原灌溉用水，其餘的洪流被迫通過飛沙堰，人字堤流向外江，達到了排洪减灾作用。
以工程經濟的眼光來分析該工程為什麼有這樣長的壽命? 肯定其中有原因。 就如目前的綠化工程的觀念。李冰在財力不富足及工程材料極度缺乏的情形下，工程所需的材料是就地取材，使用當地盛產的竹子，河床沉積下來的砂石及鵝卵石作建堤及擋水埧的材料， 並使用當地農民秋收後的空閒勞工編製竹籠，及榪槎，成本就大大的減低，使工程的效益極度的增加，大大的造福當地的老百姓。修繕維護完成後， “每年” 必有盛大的都江堰“開堰”儀式(即砍開因維修河道，而建築的擋水埧)。“歲修” 就是每年必挖內江的河床，並填修飛沙堰。“歲修” 是使得該工程能千年順暢運作的關鍵。李冰賜給後人的六字旨 “深淘灘，低作堰” 是他智慧的結晶。 而且必須每年勤於維護。 工程之能持久，不是在開建時投注大筆資金造成固若金湯的堡壘，而是要勤於因環境及氣候的影響工程壽命的每年維護，才能使工程延年益壽，尤其是都江堰灌溉工程，因為岷江河床變化無常，沖淤肯定發生。 所以，李冰的遺言 “深淘灘，低作堰” 非常要緊。 因為寶瓶口的進水量與河床的深淺有極為密切的關聯. 河床淤高，相對的依照“水則” (量取引水多少的指標尺) 進水量就不夠。 所以每年必須挖河床，要挖得夠深。 李冰在內江的河床埋了作挖掘深度的凖繩工程物 (近日網絡發表，在都江堰河床中挖出李冰石像，即為挖掘河床深度的凖繩工程物。) 什麼時候挖? 是秋收後，開堰前的一段農閒的時間，也是岷江的枯水季節。 挖出的泥沙供作飛沙堰的維修用。飛沙堰過高會有損壞進水口的可能，因被洪水沖撃。 所以飛沙堰必須要建得低，不能塡修得過高，以免內江洪水通洩不暢，把沙石帶進引水口內，引起灌溉渠道的淤塞。 飛沙堰和寶瓶口是有機工程，組成自然排洪、調整輸水功能，完全是李冰精心巧妙設計，幷有完美的工程維修守則，供後人遵行的水利工程。
最後恭祝親愛的訪友身體健康，上帝賜您們平安.
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