1633 英翻中(加拉太8課) MEET YOUR MOTHER 认识你的母亲 03/07/2026
Chpt.8 MEET YOUR MOTHER Galatian 4；19-31
We parents never seem to outgrow our
children. “When they’re little, they’re
a handful; but when they’re grown, they’re a heartful!” I remember hearing my
mother say, “When they’re little, they step on your toes; but when they’re grown,
they step on your heart.
我们的父母似乎永远不会離開他们的孩子。“当孩子很小的时候，他们是小毛頭; 但当他们长大了，会使你很煩心！” 记得听到妈妈對我说過，“当他们很小的时候，他们踩到你的脚趾; 但是当他们长大的时候，他们踩到你的心上。“
This is what Paul was experiencing as he
tried to help the Galatian believers with their confused spiritual lives. When
he had first come to them with the gospel, he had “travailed” spiritually to
see them turn to the Lord. But, after all, the Lord Jesus had travailed on the
cross to make possible their salvation (Isa. 53:11), and Paul’s travail was
nothing in comparison. But now the Galatian Christians were falling back into
legalism and a “second childhood” experience; and Paul had to travail over them
again. He longed to see Christ formed in them, just as we parents long to see
our children mature in the will of God.
这就是保罗在加拉太信徒的屬靈生命中，迷惑時尝试帮助他們时，所得到的经历。当保羅首次带着福音来到他们那里时，當他看到他们转向了主，並深受屬靈上的 “生產痛苦”。但是，毕竟，主耶稣已经在十字架上戰勝生產痛苦，而使他们得救（赛 53:11），并且保罗的生產痛苦没什么可與相比。但现在加拉太基督徒，正在回归律法主義，他要经历 “再次的生產痛苦”
; 保罗必須要苦苦挣扎來勝过他们。他渴望看到基督成形在他们身上，就像我们父母渴望看到自己的孩子，在上帝的旨意中成熟一樣。
Since the Judaizers appealed to the law,
Paul accepted their challenge and used the law to prove that Christians are not
under the law. He took the familiar story of Ishmael and Isaac (Gen. 16—21) and
drew from it basic truths about the Christian’s relationship to the law of
Moses.
由于犹太律法師提出守律法的必要，保罗接受了他们的挑战，用律法来证明基督徒不在律法之下。他用熟悉的以实玛利和以撒的故事，活画出了基督徒，與遵守摩西的律法关系的基本真理（创 16-21）。
The events described actually happened, but
Paul used them as an allegory, which is a narrative that has a deeper meaning
behind it. Perhaps the most famous allegory in the English language is John
Bunyan’s Pilgrim’s Progress, in which Bunyan traces Christian
experiences from the City of Destruction
所描述的事件实际上已发生，但保罗用它们作为比喻，描叙該事實背后的深层含義。在英语文字中有關聖經的寓言，也许以 約翰.本仁 (John
Bunyan) 所著的 “天路歷險記”，最為有名，其中他追踪基督徒，从毁灭之城到天堂的，步步危險的经历。在這寓言裡，基督徒和他的歷險行動隐藏深奧的意義，因此，可從两个层面上來阅读：文字的和象征性的。
Paul’s use of Genesis in this section does not give us license to find “hidden meanings” in all the events of the Old Testament. If we take that approach to the Bible, we can make it mean almost anything we please. This is the way many false teachings arise. The Holy Spirit inspired Paul to discern the hidden meaning of the Genesis story. We must always interpret the Old Testament in the light of the New Testament, and where the New Testament gives us permission, we may search for hidden meanings. Otherwise, we must accept the plain statements of Scripture and not try to “spiritualize” everything. 保罗在本节中用创世记這段聖經，并没有给我们允許，能在旧约中，尋找到所有事件的 “隐藏意義” 。如果我们采取这种方式去銓闡圣经，那几乎可以说，是照我们想要的去銓敘，形成是我們所想要的意義。 這就是造成许多错误教義出现的原因。圣灵启示保罗辨别创世纪的故事中 --- 隐藏的意義。我们必须常常根据新约圣经來解释旧約，且必須在新约允许的情况下，我们才可以寻找到其“隐藏的意义”。否则，我们必须接受圣经所陈述的清楚意義，而不是试图以 “靈意” 作一切經節的銓譯，所謂 “靈意解經”。
1. The Historical Facts (4:19 –23) 1. 歷史事實（4：19-23）
Perhaps the easiest way to grasp the
historical account is to trace briefly Abraham’s experiences as recorded in
Genesis 12—21. Using his age as our guide, we will trace the events on which Paul
based his argument for Christian liberty.
也许最简单方法，來掌握历史事實是，額要的描述，亚伯拉罕，在创世纪12-21等章中的記載。以他的年龄为导向，追踪保罗，根据他對基督徒的自由事件的论点來發掘。
75—Abraham
is called by God to go to Canaan; and God promises him many descendants (Gen. 12:1–9).
Both Abraham and his wife, Sarah, wanted children, but Sarah was barren. God
was waiting until both of them were “as good as dead” before He would perform
the miracle of sending them a son (Rom. 4:16 –25).
75歲 — 亚伯拉罕被上帝召唤往迦南去; 上帝应许他后代繁榮（創
12：1-9）。亚伯拉罕和他的妻子撒萊都想要孩子，但撒萊不能生育。上帝一直等著，祂愿意在行賜予他们儿子的神迹之前，但要他们两人都到 “死心塌地” 深信祂能做到（罗 4：16-25）。
85—The
promised son has not yet arrived, and Sarah becomes impatient. She suggests
that Abraham marry Hagar, her maid, and try to have a son by her. This act was
legal in that society, but it was not in the will of God. Abraham followed her
suggestion and married Hagar (Gen. 16:1–3).
85歲 — 承诺的儿子還未降生，并且撒萊顯得不耐烦。她暗示亚伯拉罕和她的使女夏甲结婚，并试图让夏甲為她生儿子。在當時社会中這是合法的，但它不是上帝的旨意。亚伯拉罕听从了她妻子的建议与夏甲结婚（创16：1-3）。
86—Hagar gets pregnant and Sarah
gets jealous! Things are so difficult in the home that Sarah throws Hagar out.
But the Lord intervenes, sends Hagar back, and promises to take care of her and
her son. When Abraham is 86, the son is born, and he calls him Ishmael (Gen.
16:4–16).
86歲 — 夏甲怀孕了，撒萊变得嫉妒！因為在家里撒萊難容忍，她把夏甲踢出去。但主却介入，将夏甲又送回來，并承诺照顾她和她的儿子。那时候亚伯拉罕已是86岁，儿子出生，他為兒子取名以实玛利（创 16：4-16）。
99—God speaks to Abraham and
promises again that he will have a son by Sarah and says to call his name
Isaac. Later, God appears again and reaffirms the promise to Sarah as well (see
Gen. 17—18).
99歲 —上帝再度对亚伯拉罕说话，并承诺他将與撒萊生儿子，取名為以撒。后来，上帝再次出现并向撒拉重申这许诺（见 创 17-18）。
100—The son is born (Gen. 21:1–7).
They name him Isaac (“laughter”) as commanded by God. But the arrival of Isaac
creates a new problem in the home: Ishmael has a rival. For fourteen years,
Ishmael has been his father’s only son, very dear to his heart. How will
Ishmael respond to the presence of a rival?
100歲 — 儿子以撒出生（创 21：1-7）。他们按照上帝的旨意為兒子取名以撒（是
“喜笑” 的意思）。但是以撒的到来，使家中又製造了新问题：以实玛利有了竞争对手。十四年来，以实玛利以為，他是父亲唯一的儿子，非常得父親的心。如今，以实玛利要如何，來回应這事的發生呢。
103—It was customary for the Jews to
wean their children at about the age of three, and to make a great occasion of
it. At the feast, Ishmael starts to mock Isaac (Gen. 21:8ff.) and to create
trouble in the home. There is only one solution to the problem, and a costly
one at that: Hagar and her son have to go. With a broken heart, Abraham sends
his son away, because this is what the Lord tells him to do (Gen. 21:9–14).
103歲 — 犹太人的习惯，在孩子大约三岁大的時候斷奶，大事慶賀。在盛宴上，以实玛利开始嘲笑以撒（创 21：8 比照研讀）并在家中制造麻烦。對這问题唯一解决方案，而且代價很大：就是把夏甲和以实玛利趕出去。亚伯拉罕心碎的把他的儿子以实玛利送走，因为这是上帝告诉他要做的（创 21：9-14）。
On the surface, this story appears to be
nothing more than a tale of a family problem, but beneath the surface are
meanings that carry tremendous spiritual power. Abraham, the two wives, and the
two sons represent spiritual realities; and their relationships teach us
important lessons.
从表面上看，这个故事似乎一无所获，不仅仅是关于家庭问题的故事，而是，家庭问题，表面是带有巨大屬靈 的意义功率。亚伯拉罕，两个妻子和两个儿子代表精神现实;他们的关系教导我们重要的教训。
2. The Spiritual
Truths (4:24 – 29)
2. 屬靈真理
(4:24 – 29)
Paul now explained
the meanings that lie behind these historical events; perhaps they are best
classified as shown in the chart below.
保罗现在使用这历史事件，來解释其背后的含义;
也许最好把它们分类，如下图表所示。
The Old Covenant The New Covenant
Law Grace
Hagar the slave Sarah the
free woman
Ishmael, conceived Isaac,
conceived
after flesh miraculously
Earthly Jerusalem Jerusalem
bondage which is free
旧约圣經 新约聖經
由肉体所生 上帝行的神迹使他誕生
Paul began with the
two sons, Ishmael and Isaac (Gal. 4:22 –23), and explained that they
illustrate our two births: the physical birth that makes us sinners and the
spiritual birth that makes us the children of God. As you think about this and
read Genesis 21:1–12, you discover some wonderful spiritual truths about your salvation.
保罗從這两个儿子，以实玛利和以撒开始討論（加拉太书4：22-23），并解释说明两種出生：由肉身出生，使我们成为罪人, 和使我们成为上帝儿女的，属灵誕生。 当你從這点出發思想，并阅读创世纪21章1-12等節时，你会发现有关于你所得的，救恩的屬靈真理。
Isaac illustrates the
believer in several particulars.
以撒在一些细节中特別顯示信徒的特性。
He was born by God’s
power. In fact, God deliberately waited twenty-five years before He granted Abraham
and Sarah their son. Isaac was “born after the Spirit” (Gal. 4:29 ), and, of course, the Christian is “born
of the Sp irit” (John 3:1–7). Isaac came into the world through Abraham (who
represents faith, Gal. 3:9) and Sarah (who represents grace); so that he was born
“by grace … through faith” as is every true Christian (Eph. 2:8–9).
他的誕生出于上帝的旨意。事实上，上帝定意要亚伯拉罕和撒萊，等上二十五年後,
才使他们有儿子。以撒 “由聖靈而生“（加拉太书4:29），誠然，基督徒是 “从圣灵中诞生”（约翰福音3：1-7）。以撒通过亚伯拉罕而进入了世界（代表信心，加拉太3：9）和撒萊（代表恩典）; 所以，以撒是的出生是 “靠恩典......通过信心”，正如每位真实基督徒的形成一樣（以弗所书2：8-9）。
He brought joy. His
name means “laughter,” and certainly he brought joy
to his aged parents. Salvation is an experience of joy, not only to the
believer himself, but also to those around him.
他带来了喜乐。他的名字意思是 “喜笑”，誠然，他给年迈的父母带来了喜乐。救恩是喜乐的經歷，不仅是信徒自己，还影響他周围的人。
He grew and was
weaned (Gen. 21:8). Salvation is the beginning, not the ending. After we are
born, we must grow (1 Peter 2:2; 2 Peter 3:18 ).
Along with maturity comes
weaning: we must lay aside “childish things” (1 Cor. 13:11 ). How easy it is for us to hold the “toys”
of our earlier Christian days and fail to lay hold of the “tools” of the mature
believer. The child does not enjoy being weaned, but he can never become a man until
it happens. (Read Ps. 131 at this point.)
他成长，并断奶（创21：8）。救恩是开始，而不是结局。我们有基督信仰后，必须成长（彼得前书2：2; 彼得后书3:18）。随着成熟的到来,
要断奶：必须放下 “幼稚“（哥林多前书13:11）。要坚持丟掉早期基督信仰时的 “玩具”
, 而抓住成熟信徒的 “事工”, 是多么的不容易。没有孩子是喜欢断奶，但他若不斷奶, 永远不会成为成熟的人 （此时阅读 詩篇131篇） 。
He was persecuted (Gen. 21:9). Ishmael (the flesh) caused problems for Isaac, just as our old nature causes problems for us. (Paul will discuss this in detail in Gal. 5:16ff.) Ishmael created no problems in the home until Isaac was born, just as our old nature creates no problems for us until the new nature enters when we trust Christ. In Abraham’s home we see the same basic conflicts that we Christians face today: 以撒受到了迫害（创21：9）。以实玛利（肉体）给以撒带来了麻煩，就像老我一样给我们带来困擾。 （保罗将在 加拉太 5：16 比照研讀, 详细讨论它。）在以撒誕生以前, 以实玛利没有製造任何问题，直到以撒出生，就像当我们信靠基督时，我们的老我在新生命未誕生之前，不會製造麻煩样一樣。 在亚伯拉罕的家里，今天看到了我们基督信徒所面临的基本
Hagar versus Sarah =
law versus grace
Ishmael versus Isaac
= flesh versus Spirit
夏甲与撒萊 = 法律与恩典
It is important to
note that you cannot separate these four factors. The Judaizers taught that law
made the believer more spiritual, but Paul made it clear that law only releases
the opposition of the flesh and a conflict within the believer ensues (see Rom.
7:19 ). There was no law
strong enough either to change or to control Ishmael, but Isaac never needed
any law. It has well been said, “The old nature knows no law and the new nature
needs no law.”
待續
重要的是要注意，你不能将它们分开个別這四個要素。犹太律法師窗教导律法,
使信徒更為屬灵，但保罗明确顯示律法只在信徒内部,
释放肉体的反对和冲突（见罗马书7:19）。要控制以实玛利(肉體)委實沒有足够强大的律法来達成，但以撒从不需要任何律法。諺語说得好：老我不認識律法, 但新生命不需要律法。”
Having explained the
significance of the two sons, Paul turned to an explanation of the two wives,
Sarah and Hagar. He was illustrating the contrasts between law and grace and
was proving that the believer is not under law but is under the loving freedom
that comes through God’s grace. Notice, then, the facts about Hagar that prove
that the law no longer has power over the Christian.
保羅在銓释两个儿子的意义後，他转向对两位妻子的銓释,
撒萊和夏甲。他使用它們阐明在律法和恩典两者之间的对比，并证明信徒不是在律法之下，而是在充满上帝恩典爱的自由之下。那么，请注意关于夏甲的例證,
說明律法不再有权力挾持基督徒。
Hagar was Abraham’s
second wife. God did not begin with Hagar; He began with Sarah.
夏甲是亚伯拉罕的第二任妻子。上帝没有从夏甲开始認定亚伯拉罕的婚姻;
而是從撒萊开始的。
As far as God’s
dealings with men are concerned, God began with grace. In Eden
就上帝最先与人的交往而言，上帝以恩典开始。在伊甸园，上帝为亚当與夏娃提供了恩典。即使在他们犯罪之后，而祂的恩典,
仍为他们提供了覆盖羞恥的獸皮（创
3:21）.
上帝没有给他们律法來順从,
作为得救赎的方法;
相反,
祂给了他们亲切的應許來相信:
胜利的救赎主（创3:15）
In His relationship
with Israel Israel Egypt 3:19 ). Hagar performed a function temporarily,
and then moved off the scene, just as the law performed a special function and
then was taken away (Gal. 3:24 –25).
在上帝与以色列的关系中，祂首先以恩典作為运作的基础，而不是律法。祂与亚伯拉罕之間的約定是充满恩典（创15章），因为亚伯拉罕在约定成立时，他们陷入沉睡。当上帝将以色列人从埃及拯救出来时，就是基於對以色列的恩典而不是基於律法，因为那時律法还没有賜下。就像亚伯拉罕的第二任妻子夏甲一样，律法也是如此“加上的”（加 3:19）。夏甲只是暂时执行這项功能，然后离开，就像律法执行某项特殊功能，就撤銷（加3：24-25）。
Hagar
was a slave. Five times in this
section she is called a “bondmaid” or “bondwoman” (Gal. 4:22 –23, 30–31). Sarah was a freewoman, and
therefore her position was one of liberty; but Hagar, even though married to
Abraham, was still a servant. Likewise, the law was given as a servant. “Wherefore
then serveth the law?” (Gal. 3:19). It served as a mirror to reveal
men’s sins (Rom. 3:20 ) and
as a monitor to control men and ultimately lead them to Christ (Gal. 3:23 –25); but the law was never
meant to be a mother!
Hagar
was not meant to bear a child. Abraham’s
marriage to Hagar was out of the will of God; it was the result of Sarah’s and
Abraham’s unbelief and impatience. Hagar was trying to do what only Sarah could
do, and it failed. The law cannot give life (Gal. 3:21 ) or righteousness (Gal. 2:21 ) or the gift of the Spirit (Gal.
3:2) or a spiritual inheritance (Gal. 3:18 ).
Isaac was born Abraham’s heir (Gen. 21:10), but Ishmael could not share in this
inheritance. The Judaizers were trying to make Hagar a mother again, while Paul
was in spiritual travail for his converts that they might become more like
Christ. No amount of religion or legislation can give the dead sinner life.
Only Christ can do that through the gospel.
Hagar
gave birth to a slave. Ishmael was
“a wild man” (Gen. 16:12), and even though he was a slave, nobody could control
him, including his mother. Like Ishmael, the old nature (the flesh) is at war
with God, and the law cannot change or control it. By nature, the Spirit and
the flesh are “contrary the one to the other”
(Gal. 5:17 ), and no
amount of religious activity is going to change the picture. Whoever chooses
Hagar (law) for his mother is going to experience bondage (Gal. 4:8–11, 22–25,
30–31; 5:1). But whoever chooses Sarah (grace) for his mother is going to enjoy
liberty in Christ. God wants His children to be free (Gal. 5:1).
没有宗教活动可以改变這狀態。谁选择了夏甲（律法）作為他的母亲,
将要经历束缚（加4：8-11,22-25,30-31; 5：1）。但无论如人选择撒萊（恩典）为他的母亲, 将享受在基督里的自由。上帝希望祂的孩子是自由的（加 5：1）。
Hagar
was cast out. It was Sarah who gave
the order: “Cast out this bondwoman and her son” (Gen. 21:9–10), and God
subsequently approved it (Gen. 21:12). Ishmael had been in the home for at
least seventeen years, but his stay was not to be permanent; eventually he had
to be cast out. There was not room in the household for Hagar and Ishmael with
Sarah and Isaac; one pair had to go.
It is impossible for law and grace, the
flesh and the Spirit, to compromise and stay together. God did not ask Hagar
and Ishmael to make occasional visits to the home; the break was permanent. The
Judaizers in Paul’s day—and in our own day—were trying to reconcile Sarah and
Hagar, and Isaac and Ishmael; such reconciliation is contrary to the Word of
God. It is impossible to mix law and grace, faith and works, God’s gift of
righteousness and man’s attempts to earn righteousness.
律法和恩典，肉体和靈命是不可能妥协和结合在一起的。上帝没有要求夏甲和以实玛利可以偶尔回家探親;
分離是永久性的。犹太律法師在保罗的日子 --- 在我们現在自己的日子 --- 正在努力调和撒萊和夏甲，以撒和以实玛利;
这样和解与上帝的旨意衝突。律法和恩典，信心和善行，與上帝的正义恩賜和人类的努力得到的义是不可能混合的。
Hagar
was not married again. God never
gave the law to any other nation or people, including His church. For the
Judaizers to impose the law on the Galatian Christians was to oppose the very
plan of God. In Paul’s day, the nation of Israel Jerusalem 4:26 ). The Judaizers
wanted to “wed” Mount Sinai and the heavenly Mount Zion 12:22 ), but to do
this would be to deny what Jesus did on Mount Calvary 2:21 ). Hagar is not
to be married again.
夏甲再也没有结婚。上帝从未给过律法对任何其他国家或人民，甚至包括祂的教会。至於犹太律法師在拉太基督信徒中施行律法,
是反对上帝的这计划。在保羅的日子里，以色列民族是在律法的綑綁之下, 而教會在 “耶路撒冷至上”
的恩典统治下（加 4:26）。犹太律法師想要使 地上的西奈山和天上的锡安山 “结婚”
在一起（来 12:22），但這樣做就是否认耶稣在加略山所做的（加 2:21）。所以夏甲不能再结婚。
From the human point of view, it might seem
cruel that God should command Abraham to send away his own son Ishmael, whom he
loved very much. But it was the only solution to the problem, for the “wild
man” could never live with the child of promise. In a deeper sense, however, think of what it
cost God when He gave His Son to bear the curse of the law to set us free.
Abraham’s broken heart meant Isaac’s liberty; God’s giving of His Son means our
liberty in Christ.
从人的角度来看，亚伯拉罕趕走他自己心愛的儿子以實瑪利可能很残忍。但這是问题解决的唯一方法
, 因為 “狂人”
永远無法和在應許下生的孩子生活在一起。然而，从更深层次的意义上来说，想一想這種做法的成本,
当上帝要赐下祂獨生愛子來承受這律法的诅咒,
才使我们得自由。亚伯拉罕的心碎意味着以撒的自由;
上帝赐予我們祂的愛子,
我们才能在基督里得自由.
3. The Practical Blessings (4:30 –31)
3. 实質的祝福（4：30-31）
We Christians, like Isaac, are the children
of promise by grace. The covenant of grace, pictured by Sarah, is our spiritual
mother. The law and the old nature (Hagar and Ishmael) want to persecute us and
bring us into bondage. How are we to solve this problem?
像以撒一样，我们基督徒是靠恩典的應許所生的孩子。撒萊描绘的恩典之约是我们屬靈的母亲。律法和老我（夏甲和以实玛利）想要迫害我们,
把我們带回綑綁。我们將如何處理它？
We
can try to change them. This must
fail, for we cannot change either the law or the old nature. “That which is
born of the flesh is flesh” (John 3:6), and, we might add, it always will be
flesh. God did not try to change Ishmael and Hagar, either by force or by education;
neither can you and I change the old nature and the law.
We
can try to compromise with them. This
did not work in Abraham’s home, and neither will it work in our lives. The
Galatians were trying to effect such a compromise,
but it was only leading them gradually into bondage. False teachers today tell
us, “Don’t abandon Christ; simply move into a deeper Christian life by practicing
the law along with your faith in Christ.” Invite Hagar and Ishmael back home again.
But this is a path back into slavery: “How turn ye again to the weak and
beggarly elements, whereunto ye desire again to be in bondage?” (Gal. 4:9).
We
can cast them out. This is what we
are supposed to do. First, Paul applied this to the nation of Israel 4:25 –27); then he applied it to the
individual Christian. The nation of Israel
Paul quoted Isaiah 54:1, applying his words
to Sarah, who was barren before the birth of Isaac; but also applying it to the
church (Gal. 4:27 ). Note the contrasts.
Israel
Jerusalem Jerusalem
barren legalism fruitful grace
保罗引用以赛亚书54章1節，应用他對撒萊的論點，在生以撒之前,
她是不能生育的; 但也将它应用于教会（加拉太书4:27）。注意這对比。
以色列 教会
地上的耶路撒冷 天上的耶路撒冷
Sarah had been barren, and she tried to
become fruitful by having Abraham marry Hagar. This failed and brought only
trouble. The law cannot give life or fruitfulness; legalism is barren. For
the early church to go back into bondage would mean barrenness and disobedience
to the Word of God. Because it held fast to grace, the church spread across the
world in fruitfulness.
撒萊曾經不會生育，她试图促使亚伯拉罕与夏甲结婚，結實累累。但失败了,
反带来了麻烦。律法不能给予生命或結果丰收;
律法主义是不生育的。因为早期的教会要回到律法束缚中，就是針对上帝圣言的不生育和不顺服。因为上帝的話是恩典的鞏固的山寨，所以教会在世上結滿果實。
But individual churches and Christians can
make the same mistake the Galatians were making: they can fail to cast out
Hagar and Ishmael. Legalism is one of the major problems among
Christians today. We must keep in mind that legalism does not mean the
setting of spiritual standards; it means worshipping these standards and
thinking that we are spiritual because we obey them. It also means judging
other believers on the basis of these standards. A person can refrain from smoking,
drinking, and gambling, for example, and still not be spiritual. The
Pharisees had high standards; yet they crucified Jesus.
但單獨的教会和基督信徒可能会犯上加拉太人所犯的同样错误：他们可能无法驱逐夏甲和以实玛利。律法主义是当今基督信徒的主要问题之一。我们必须牢记在心，律法主义并不是說,
沒有设定屬靈的准繩; 它只是設定崇拜的标准，并认为我们只要遵守這些标准, 就是属灵了。它还意味着以这些标准作基石來判断其他的信徒。例如，人可以避免吸烟，饮酒和赌博，但仍然不是屬靈的。法利赛人很高的标准;
但他们却把耶稣钉在十字架上。
The old nature loves legalism because it
gives the old nature a chance to “look good.” It costs very little for Ishmael
not to do certain bad things, or to do certain religious deeds, just so long as
he can remain Ishmael. For seventeen years Ishmael caused no trouble in the
home; and then Isaac came along, and there was conflict. Legalism caters to
Ishmael. The Christian who claims to be spiritual because of what he doesn’t do
is only fooling himself. It takes more than negations to make a positive,
fruitful spiritual life.
老我喜欢律法主义，因为律法主义使老我有机会“自己看起来很好。”以实玛利只要付出很小代价,
就能幹坏事, 且只要他仍舊是以實瑪利, 他就可做宗教的事。十七年来，以实玛利在家中没有製造任何麻烦;
然后以撒出生了，就发生了冲突。律法主义迎合了以实玛利。声称自己是属灵的基督徒只是欺骗自己, 因为他不做事而已。它需要的,
不仅仅是負面不做, 他要積極做正面, 富有成效的屬靈生活的事。
No doubt the Judaizers were attractive
people. They carried credentials from religious authorities (2 Cor. 3:1). They
had high standards and were careful in what they ate and drank. They were
effective in making converts and liked to advertise their accomplishments (Gal.
4:17 –18; 6:12 –14). They had rules and standards
to cover every area of life, making it easy for their followers to know who was
“spiritual” and who was not. But the Judaizers were leading the people into
bondage and defeat, not liberty and victory, and the people did not know the
difference.
毫无疑问的，犹太律法師是有吸引力的人。他们从宗教領袖获得信任（林前3：1）。他们有很高的标准，并且小心翼翼選他们吃喝的食物。他们在引 人入教方面很有成效, 并喜欢誇張他们的成就（加拉太书4：17-18;
6：12-14）. 他们在生活的每个领域都有规條和标准，讓他們的追随者轻易的知道谁是“屬靈的”而谁不是。但是，犹太律法師正在引导人陷入束缚和失败，而不是自由和胜利，並且人不知道它們的区别。
In the closing chapters of this letter,
Paul will point out the greatest tragedy of legalism: it gives opportunity for
the flesh to work. The old nature cannot be controlled by law; eventually it
has to break out—and when it does, watch out! This explains why legalistic religious
groups often have fights and divisions (“ye fight and devour one another,” Gal.
5:15 ), and often are
plagued with the defiling sins of the flesh (Gal. 5:19ff.). While every church
has its share of these problems, it is especially prominent in those groups
where there is an atmosphere of legalism. When you invite Hagar and Ishmael to
live with Sarah and Isaac, you are
inviting trouble.
在这封信的最后几章中，保罗将指出律法主义的最大悲剧：它让肉体有机会发挥作用。老我的本性不可能受律法的控制;
最终它必须突破 --- 并且要小心,
當它发生时！这說明了为什么律法的宗教团体经常有斗争和分裂（“你们若相咬相吞,” 加 5:15）经常他们被肉體的罪恶污秽所困扰（加5：19比照研讀）。虽然每个教会都有这些问题，但有律法主义的气氛的教會,
在他們群体中尤顯得突出。
Thank God, the Christian is set free from
the curse of the law and the control of the law. “Cast out the bondwoman and
her son.” It may pain us deeply, as it did
Abraham; but it must be done. To attempt to mix law and grace is to attempt the
impossible. It makes for a frustrated, barren Christian life. But to live by
grace, through faith, gives one a free and fulfilling Christian life.
感谢上帝，基督徒摆脱了律法和法律的控制的诅咒。 “赶走了綑綁的婦女和她的儿子。” 它可能会深深地使亚伯拉罕心碎; 但必须这样做。试图將律法和恩典混合是不可能的尝试。它是製造沮丧，不能生育的基督徒生活。但要靠恩典生活，通过信心，它给人自由而充实的基督徒生活。
What is the secret? The Holy Spirit. And it
is this secret that Paul will share in the closing “practical” chapters of the
letter. Meanwhile, you and I need to beware lest Ishmael and Hagar have crept
back into our lives. If they have—let us cast them out.
秘密在那裡？ 是聖圣內住。就是这个祕密,
保罗将在最后的“实践”一章中分享。同时，你和我需要要小心，避免以实玛利和夏甲偷偷地回到我们的生活裡。若他们有來 --- 让我们把他们赶出去。
