1634 英翻中(加拉太9課)                      STOP! THIEF!                停止！ 小偷！                   04/07/2026

CHAPTER NINE                  STOP! THIEF!                      Galatians 5:1–12

第九課                                    停止！ 小偷！                      加拉太書5：13–26

 

Paul’s doctrine of grace is dangerous!” cried the Judaizers. “It replaces law with license. Why, if we do away with our rules and abandon our high standards, the churches will fall apart.”

猶太律法師大叫，“保羅的恩典教義很危險！他用它來代替律法許可証。 為什麼，如果我們不遵守律法，並放棄高的標準，教會就會崩潰。”

 

First-century Judaizers are not the only ones afraid to depend on God’s grace. Legalists in our churches today warn that we dare not teach people about the liberty we have in Christ lest it result in religious anarchy. These people misunderstand Paul’s teaching about grace, and it is to correct such misunderstanding that Paul wrote the final section of his letter (Gal. 5—6).

並非只有一世紀的猶太律法師害怕依靠上帝的恩典。 今天，我們教會中的律法主義警告說，我們在教會若只教導人在基督裡的自由，可能會導致教會形成無秩序狀態。 這些人誤解了保羅關於恩典的教義，並且為了糾正這種誤解，保羅寫了他信的最後部分（加5-6兩章）。

 

Paul turned now from argument to application, from the doctrinal to the practical. The Christian who lives by faith is not going to become a rebel. Quite the contrary, he is going to experience the inner discipline of God that is far better than the outer discipline of man-made rules.  No man could become a rebel who depends on God’s grace, yields to God’s Spirit, lives for others, and seeks to glorify God. The legalist is the one who eventually rebels, because he is living in bondage, depending on the flesh, living for self, and seeking the praise of men and not the glory of God.

保羅現在從論證轉向應用，從理論到實踐。 靠信仰生活的基督徒不會成為叛逆者。 恰恰相反，他將要經歷上帝的內在操練，這要遠遠優於人為外在的規則操練。沒有人依靠上帝的恩典，屈服於上帝的靈，為他人而活，並尋求榮耀上帝的人能成為叛逆者。 律法主義是最終叛逆的人，因為他生活在奴役中，依靠肉體，為自己而活，尋求人的讚美，而不是榮耀上帝。

 

No, Paul’s doctrine of Christian liberty through grace is not the dangerous doctrine. It is legalism that is the dangerous doctrine, because legalism attempts to do the impossible: change the old nature and make it obey the laws of God. Legalism succeeds for a short time, and then the flesh begins to rebel. The surrendered Christian who depends on the power of the Spirit is not denying the law of God or rebelling against it. Rather, that law is being fulfilled in him through the Spirit (Rom. 8:1–4). It is easy to see the sequence of thought in these closing chapters:

不，保羅通過恩典，且實現基督教自由的教義，不是危險的教義。律法主義是危險的學說，因為律法主義試圖去做不可能的事情：改變舊人的本性，並使之服從上帝的律法。律法主義在短時間內成功，然後，肉體開始叛逆。依靠聖靈大能的投降的基督徒，並不否認上帝的律法或反抗上帝的律法。反而，律法是藉著聖靈在他裡面實現的（羅8：1-4）。在這結尾的兩章中，很容易看到這思想的順序：

 

1.  I have been set free by Christ. I am no longer under bondage to the law (Gal. 5:1–12).  

2.  But I need something—Someone—to control my life from within. That Someone is the Holy Spirit             (Gal. 5:13–26).

3.  Through the Spirit’s love, I have a desire to live for others, not for self (Gal. 6:1–10).

4.  This life of liberty is so wonderful, I want to live it to the glory of God; for He is the One making it possible (Gal. 6:11–18).

1.  我被基督釋放了。我不再受律法約束（加  5：1-12）。

2.  但是我需要一些事（某些人）來從內部控制我的生活。祂就是聖靈

   （加   5：13–26）。

3.  通過聖靈的愛，我渴望為別人而不是為自己而活（加   6：1-10）。

4.  這種自由的生活真是太美妙了，我想生活在上帝的榮耀之下。因為祂是使自由生活成 

     可能的那一位（加   6：11-18）。

 

Now, contrast this with the experience of the person who chooses to live under law, under the discipline of some religious leader:

1.  If I obey these rules, I will become a more spiritual person. I am a great admirer of this religious leader, so I now submit myself to his system.

2.  I believe I have the strength to obey and improve myself. I do what I am told and measure up to the standards set for me.

3.  I’m making progress. I don’t do some of the things I used to do. Other people compliment me on my obedience and discipline. I can see that I am better than others in my fellowship. How wonderful to be so spiritual.

4.  If only others were like me! God is certainly fortunate that I am His. I have a desire to share this with others so they can be as I am. Our group is growing and we have a fine reputation. Too bad other groups are not as spiritual as we are.

現在，將此與選擇依律法生活，在某些宗教領袖的紀律下，生活的人的經驗進行對比：

1.  如果我遵守這些律例，我將成為一個更加屬靈的人。我是這位宗教領袖的仰慕者，所

     以現在我投身於他的體系。

2.  我相信有能力服從和改善自己。我做凡被告訴的，且要遵守為我設定的標準。

3.  我正在進步。我不做以前常做的事。被人稱讚我服從和遵守紀律。可以看到我在

     團契方面比其他人更好。如此的屬靈真是太好了。

4. 若別人只像我一樣！上帝委實很高興我是祂的。我有心想分享這一點與其他人，以

    便他們能像我一樣。團隊正在成長，我們擁有良好的聲譽。糟糕的是，其他群體並不

    像我們這樣具有靈性。

 

No matter how you look at it, legalism is an insidious, dangerous enemy. When you abandon grace for law, you always lose. In this first section (Gal. 5:1–12), Paul explained what the believer loses when he turns from God’s grace to man-made rules and regulations.

無論怎麼看，律法是陰險，危險的敵人。當放棄律法寬限期時，人總是會失敗。在本段的第一部分（加   5：1–12）中，保羅解釋了信徒從上帝的恩典，轉向人為的規章條例時所遭受的損失。

 

1. The Slave—You Lose Your Liberty (5:1)

1. 律法的奴役者 --- 你失去了你的自由（5：1）

 

Paul has used two comparisons to show his readers what the law is really like: a schoolmaster or guardian (Gal. 3:24; 4:2), and a bondwoman (Gal. 4:22ff.). Now he compared it to a yoke of slavery. You will recall that Peter used this same image at the famous conference in Jerusalem (see Acts 15:10).

保羅曾使用過兩次比較，來向讀者現示律法的真實面目：教師或監護人（加  3:24; 4：2）及捆綁的婦女（加   4：22 比照研讀）。現在，保羅把它比作奴隸制的軛。還記得彼得在耶路撒冷著名的會議上，他也使用了同樣的形象（見  徒15:10）。

 

The image of the yoke is not difficult to understand. It usually represents slavery, service, and control by someone else over your life; it may also represent willing service and submission to someone else. When God delivered Israel from Egyptian servitude, it was the breaking of a yoke (Lev. 26:13). The farmer uses the yoke to control and guide his oxen because they would not willingly serve if they were free.

軛的形像不難理解。它通常代表在你活生中的奴役，服務和受別人的挾制；它也可能表示願意服務，並屈服於他人。當上帝從埃及的奴役中拯救以色列人時，就是打碎他們的軛（利   26:13）。農夫用軛來控制和引導牛工作，因為如果牠們自由就不會願意工作。

 

When the believers in Galatia trusted Christ, they lost the yoke of servitude to sin and put on the yoke of Christ (Matt. 11:28–30). The yoke of religion is hard, and the burdens heavy; Christ’s yoke is “easy” and His burden is “light.” That word easy in the Greek means “kind, gracious.” The yoke of Christ frees us to fulfill His will, while the yoke of the law enslaves us. The unsaved person wears a yoke of sin (Lam. 1:14); the religious legalist wears the yoke of bondage (Gal. 5:1); but the Christian who depends on God’s grace wears the liberating yoke of Christ.

當加拉太的信徒信靠基督時，他們就把罪的奴役的軛破碎，而代替使用基督的軛（太11：28-30）。宗教的軛是艱苦的，負擔很重。基督的軛是  “輕省的”，祂的軛  “輕的”。在希臘語中，“輕省” 一詞的意思是  “仁慈，憐憫”。基督的軛釋放了我們，實現祂的旨意使我們自由，而律法的軛，則奴役了我們。未得救的人背負著罪惡的軛（哀   1:14）;  宗教律法家戴著束縛的軛（加   5：1）；但是依靠上帝恩典的基督徒卻戴著基督的輕省的軛。

 

It is Christ who has made us free from the bondage of the law. He freed us from the curse of the law by dying for us on the tree (Gal. 3:13). The believer is no longer under law; he is under grace (Rom. 6:14). This does not mean that we are outlaws and rebels. It simply means that we no longer need the external force of law to keep us in God’s will, because we have the internal leading of the Holy Spirit of God (Rom. 8:1–4). Christ died to set us free, not to make us slaves. To go back to law is to become entangled in a maze of “do’s and don’ts” and to abandon spiritual adulthood for a “second childhood.”

是基督使我們擺脫了律法的束縛。基督耶穌被掛在樹上為我們贖罪而捨命，使我們從律法的詛咒中解脫出來（加   3:13）。信徒不再受律法約束；他處於恩典之下（羅  6:14）。這並不意味著我們是不遵守律法，或叛亂的人。這僅表示我們不再需要律法的外在力量來持守我們在上帝的旨意中，因為我們擁有上帝聖靈的內在的領導（羅   8：1-4）。基督死是為了使我們得自由，而不是使我們成為奴隸。重返律法就是糾纏在 “做與不做” 的迷惑裡，放棄屬靈的成年，以實現  “第二個童年”。

 

Sad to say, there are some people who feel very insecure with liberty. They would rather be under the tyranny of some leader than to make their own decisions freely. There are some believers who are frightened by the liberty they have in God’s grace; so they seek out a fellowship that is legalistic and dictatorial, where they can let others make their decisions for them. This is comparable to an adult climbing back into the crib. The way of Christian liberty is the way of fulfillment in Christ. No wonder Paul issues that ultimatum: “Do not be entangled again in the yoke of bondage. Take your stand for liberty.”

可悲的是，也有一些人覺得有自由，會感到非常的沒有安全。他們寧願受到某個領導人的專制統治，也不願自由地做出自己的決定。有些信徒對自己在上帝恩典中的自由，感到恐懼；因此，他們尋求律法和獨裁的幫助，讓其他人能為他們做出決定。這相當於由成年又回到嬰兒的搖搖床。基督徒的自由，就是在基督裡實現祂的應許。難怪保羅發出最後通知：“不要再被束縛的軛所糾纏了。在基督的自由裡堅定。”

 

2. The Debtor—You Lose Your Wealth (5:2–6)

2. 債務人--- 你失去了財富（5：2–6）

 

Paul used three phrases to describe the losses the Christian incurs when he turns from grace to law: “Christ shall profit you nothing” (Gal. 5:2); “a debtor to do the whole law” (Gal. 5:3); “Christ is become of no effect unto you” (Gal. 5:4). This leads to the sad conclusion in Galatians 5:4: “Ye are fallen from grace.” It is bad enough that legalism robs the believer of his liberty, but it also robs him of his spiritual wealth in Christ. The believer living under law becomes a bankrupt slave.

保羅用三個短語，來描述基督徒從恩典轉向律法時所遭受的損失：“基督不會給你帶來任何好處”（加   5：2）； “債務人負責制定全部律法”（加   5：3）； “基督對你沒有影響”（加   5：4）。這在加拉太書5章4節中得出可悲的結論：“你們從恩典中墮落了。”  律法主義剝奪了信徒的自由是很壞的事，但也剝奪了他在基督裡的屬靈財富。信徒生活在律法之下，成為破產的奴隸。

 

God’s Word teaches that when we were unsaved, we owed God a debt we could not pay. Jesus made this clear in His parable of the two debtors (Luke 7:36–50). Two men owed money to a creditor, the one owing ten times as much as the other. But neither was able to pay, so the creditor “graciously forgave them both” (literal translation). No matter how much morality a man may have, he still comes short of the glory of God. Even if his sin debt is one tenth that of others, he stands unable to pay, bankrupt at the judgment bar of God. God in His grace, because of the work of Christ on the cross, is able to forgive sinners, no matter how large their debt may be.

上帝的教導我們說，當得救時，我們欠上帝的債無法償還。耶穌用兩個債務人的比喻，明確的闡釋了這一點（路   7：36-50）。有兩個人都欠債權人的錢，一個人欠比另一人的多十倍。但是兩者都沒有無法償還，因此債權人 “寬恕了他們倆人的欠債”（字面翻譯）。無論他的道德多麼高尚，他仍然欠缺上帝的榮耀。即使他的罪債是其他人的十分之一，他仍然無力償還，在上帝的審判台前破產。由於基督在十字架上的工作，上帝經由祂的恩典寬恕罪人的罪，無論他們的欠債是多大。

 

Thus when we trust Christ, we become spiritually rich. We now share in the riches of God’s grace (Eph. 1:7), the riches of His glory (Eph. 1:18; Phil. 4:19), the riches of His wisdom (Rom. 11:33), and the “unsearchable riches of Christ” (Eph. 3:8). In Christ we have “all the treasures of wisdom and knowledge” (Col. 2:3), and we are “complete in him” (Col. 2:10). Once a person is “in Christ,” he has all that he needs to live the kind of Christian life God wants him to live.

因此，當相信基督時，我們在屬靈上變得富有。現在分享上帝恩典的財富（弗  1：7），祂榮耀的財富（弗  1:18；腓  4:19），祂智慧之財富（羅11:33），以及  “基督那測不透的豐富”（弗   3：8）。在基督裡，我們擁有  “智慧和知識的所有寶藏”（西   2：3），而“在祂裡面得以完全”（西   2:10）。一旦當人  “在基督裡”，他便擁有了上帝所要的那種基督徒生活。

 

The Judaizers, however, want us to believe that we are missing something, that we would be more “spiritual” if we practiced the law with its demands and disciplines. But Paul made it clear that the law adds nothing—because nothing can be added! Instead, the law comes in as a thief and robs the believer of the spiritual riches he has in Christ. It puts him back into bankruptcy, responsible for a debt he is unable to pay.

然而，猶太律法師却希望我們的相信裡缺少了什麼，如果我們以其要求的操練來實踐律法，那我們將更是  “屬靈”。但是保羅明確指出，律法無所作為，因為我們所相信的已無所缺少！律法以賊的形式出現，取而代之，從信徒中搶奪了他在基督裡所擁有的屬靈豐富。這使他重新破產，無法償還他所欠的債。

 

To live by grace means to depend on God’s abundant supply of every need. To live by law means to depend on my own strength—the flesh—and be left to get by without God’s supply. Paul warned the Galatians that to submit to circumcision in these circumstances would rob them of all the benefits they have in Christ (though circumcision itself is an indifferent matter, Gal. 5:6; 6:15). Furthermore, to submit would put them under obligation to obey the whole law.

靠恩典生活意味著要依靠上帝對我們各種需要的豐富賜予。依律法生活意味著，依靠我自己肉體的力量，並且在沒有神供應的情況下任其生存。保羅警告加拉太人，在這種情況下屈服割禮，會剝奪他們在基督裡所享有的一切豐盛（儘管割禮本身並不重要，

加  5：6;  6:15）。此外，臣服律法，將使他們有義務遵守全部律法。

 

It is at this point that legalists reveal their hypocrisy, for they fail to keep the whole law. They look on the Old Testament law the way a customer surveys the food in a cafeteria: they choose what they want and leave the rest. But this is not honest. To teach that a Christian today should, for example, keep the Sabbath but not the Passover, is to dismember God’s law. The same Lawgiver who gave the one commandment also gave the other (James 2:9–11). Earlier, Paul had quoted Moses to prove that the curse of the law is on everyone who fails to keep all the law (Gal. 3:10; see Deut. 27:26).

在這點上是律法主義者暴露了自己的虛偽，因為他們在遵守整個律法上失敗了。他們遵循舊約律法，就像顧客在自助餐廳進食 : 他只選擇他喜歡吃的食物，留下他們不想要的。但這是不誠實。今天教導基督徒應該如此做，例如，要遵守安息日而不是逾越節，是肢解上帝的律法。上帝頒布一條誡命的同時，也頒布了另一條誡命（雅   2：9-11）。保羅早些時候曾引用摩西律法的詛咒，是針對未能遵守全部律法的所有人的詛咒（加   3:10；見  申  27:26）。

 

Imagine a motorist driving down a city street and deliberately driving through a red light. He is pulled over by a policeman who asks to see his driver’s license. Immediately the driver begins to defend himself. “Officer, I know I ran that red light—but I have never  robbed anybody. I’ve never killed anybody. I’ve never cheated on my income tax.”

試想像一個駕駛人開車，沿著城市的街道行駛，却故意闖紅燈。警察把他攔阻在路旁，要求查看他的駕駛執照。駕駛員立即開始為自己辯護。 “警官，我闖了紅燈，但我從來沒有搶劫任何人。也從來沒有殺過人。且從來沒有在我所繳的所得稅欺騙過。”

 

The policeman smiles as he writes out the ticket, because he knows that no amount of obedience can make up for one act of disobedience. It is one law, and the same law that protects the obedient man punishes the offender. To boast about keeping part of the law while at the same time breaking another part is to confess that I am worthy of punishment.

警察在寫罰單的同時微笑著，因為他知道，在同一時間，人不可能服從所有的律法的行為。是這整部法律，用來保護遵照的人，同時也要懲治犯法的人。吹噓要保留一部分法律，同時又要破壞另一部分，就是承認我值得受到懲罰。

 

Now we can better understand what Paul meant by “fallen from grace” (Gal. 5:4). Certainly he was not suggesting that the Galatians had “lost their salvation,” because throughout this letter he dealt with them as believers. At least nine times he called them brethren, and he also used the pronoun we (Gal. 4:28, 31). This Paul would never do if his readers were lost. He boldly stated, “And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, ‘Abba, Father’” (Gal. 4:6). If his readers were unsaved, Paul could never write those words.

我們現在可以更容易理解保羅所說的  “從恩典中墮落”  的意思（加  5：4）。當然，他並不是在暗示加拉太信徒  “失去了救贖”，因為在這封信中，他一直以信徒的身份對待他們。至少有九次稱他們為弟兄，並且他還使用了代名詞  “我們”（加   4 : 28，31）。如果保羅的讀者是失喪者，他將永遠不能這樣做。他大膽地說，“因為你們是兒子，上帝就將祂兒子的靈進到你們心中，大聲說，'阿爸，父'  ”（加   4：6）。如果他的讀者還未得到拯救，保羅將永遠不會這樣寫.

 

 

No, to be “fallen from grace” does not mean to lose salvation. Rather, it means “fallen out of the sphere of God’s grace.” You cannot mix grace and law. If you decide to live in the sphere of law, then you cannot live in the sphere of grace. The believers in Galatia had been bewitched by the false teachers (Gal. 3:1) and thus were disobeying the truth. They had removed toward another gospel (Gal. 1:6–9) and had turned back to the elementary things of the old religion (Gal. 4:9). As a result, they had become entangled with the yoke of bondage, and this led to their present position: “fallen from grace.” And the tragedy of this fall is that they had robbed themselves of all the good things Jesus Christ could do for them.

不，“從恩典中墮落” 並不意味著失去救贖。可以這樣說，是 “離開了上帝恩典的範圍。”不能將恩典與律法混為一談。若你決定生活在律法的領域中，那麼，就不能生活在恩典裡。加拉太的信徒被假教師迷惑了（加  3：1），因此不遵守真理。他們轉向另一種福音（加1：6-9），並轉回舊宗教的基本小學（加  4：9）。結果，他們陷入了束縛的軛，這導致他們現在的立場：“從恩典中墮落”。這失喪的悲劇是，他們自己奪走了耶穌基督可以為他們做的所有善事。

 

Paul next presented the life of the believer in the sphere of grace (Gal. 5:5–6). This enables us to contrast the two ways of life. When you live by grace, you depend on the power of the Spirit; but under law, you must depend on yourself and your own efforts. Faith is not dead; faith works (see James 2:14–26). But the efforts of the flesh can never accomplish what faith can accomplish through the Spirit. And faith works through love—love for God and love for others. Unfortunately, flesh does not manufacture love; too often it produces selfishness and rivalry (see Gal. 5:15). No wonder Paul pictured the life of legalism as a fall!

保羅接下來在寬限期介紹了信徒的生活（加5：5-6）。這使我們能夠對比兩種生活方式。當你靠恩典生活時，你就依靠聖靈的力量。但是根據法律，您必須依靠自己和自己的努力。信念沒有死；信仰有效（見雅各書2：14-26）。但是，肉體的努力永遠無法完成信仰可以通過聖靈完成的工作。信念是通過愛而起作用的-對上帝的愛和對他人的愛。不幸的是，肉不會製造愛情；它常常導致自私和競爭（見加5:15）。難怪保羅將法治主義的生活描繪成一個秋天！

 

When the believer walks by faith, depending on the Spirit of God, he lives in the sphere of God’s grace; and all his needs are provided. He experiences the riches of God’s grace. And, he always has something to look forward to (Gal. 5:5): one day Jesus shall return to make us like Himself in perfect righteousness. The law gives no promise for perfect righteousness in the future. The law prepared the way for the first coming of Christ (Gal. 3:23—4:7), but it cannot prepare the way for the second coming of Christ.

當信徒依靠上帝的聖靈憑信心行走時，他就生活在上帝的恩典範圍內。並且滿足了他的所有需求。他經歷了上帝恩典的豐富。而且，他總是有盼望的東西（加5：5）：有一天，耶穌會回來使我們以完全的公義像他自己。法律不保證將來會實現完全的正義。法律為基督的複臨作了準備（加3：23-4：7），但法律卻沒有為基督的複臨作準備。

 

So, the believer who chooses legalism robs himself of spiritual liberty and spiritual wealth. He deliberately puts himself into bondage and bankruptcy.

因此，選擇法制的信徒剝奪了自己的精神自由和精神財富。他故意使自己陷入束縛和破產。

 

3.  The Runner—You Lose Your Direction (5:7–12)

3.  賽跑者 --- 你迷失了方向（5：7–12）

Paul was fond of athletic illustrations and used them often in his letters. His readers were familiar with the Olympic Games as well as other Greek athletic contests that always included footraces. It is important to note that Paul never uses the image of the race to tell people how to be saved. He is always talking to Christians about how to live the Christian life. A contestant in the Greek games had to be a citizen before he could compete. We become citizens of heaven through faith in Christ; then the Lord puts us on our course, and we run to win the prize (see Phil. 3:12–21). We do not run to be saved; we run because we are already saved and want to fulfill God’s will in our lives (Acts 20:24).

保羅喜歡運動插圖，經常在信件中使用它們。他的讀者熟悉奧林匹克運動會以及其他希臘運動比賽，其中總是包括鞋類。重要的是要注意，保羅從不使用種族形象來告訴人們如何得救。他一直在與基督徒談論如何過基督徒生活。希臘運動會上的選手必須是公民才能參加比賽。通過對基督的信仰，我們成為天堂的公民；然後，主將我們帶入我們的路線，我們便贏得了大獎（參見  腓3：12-21）。我們不會被拯救；我們之所以奔跑是因為我們已經得救了，並且希望在生活中實現上帝的旨意（徒20:24）。

 

“You did run well.” When Paul first came to them, they received him “as an angel of God” (Gal. 4:14). They accepted the Word, trusted the Lord Jesus Christ, and received the Holy Spirit. They had a deep joy that was evident to all, and were willing to make any sacrifice to accommodate Paul (Gal. 4:15). But now, Paul was their enemy. What had happened?

“你跑得很好。”保羅第一次來到他們那裡時，他們“是上帝的使者”接待他（加4:14）。他們接受了道，相信了主耶穌基督，並接受了聖靈。他們有一種所有人都可以感受到的深切的喜樂，並且願意做出任何犧牲來容納保羅（加4:15）。但是現在，保羅是他們的敵人。發生了什麼事？

暫停

A literal translation of Galatians 5:7 gives us the answer: “You were running well. Who cut in on you so that you stopped obeying the truth?” In the races, each runner was to stay in his assigned lane, but some runners would cut in on their competitors to try to get them off course. This is what the Judaizers had done to the Galatian believers: they cut in on them and forced them to change direction and go on a “spiritual detour.” It was not God who did this, because He had called them to run faithfully in the lane marked “Grace.”

加拉太書5章7節的字面翻譯為我們提供了答案：“你跑得很好。誰搶入你的跑道，讓你停止服從真理？”  在比賽中，每個賽跑者都應留在自己指定的跑道上，但有些賽跑者會與競賽的對手競爭，設法使他們偏離跑道路線。這就是猶太律法師對加拉太信徒所做的：他們切入他們的跑道，強迫他們改變方向，進行  “屬靈上的改變路線”。不是上帝做這件事，因為祂叫他們在標有 “恩典” 的跑道上忠心地奔跑。

 

His explanation changes the figure of speech from athletics to cooking, for Paul introduces the idea of yeast (leaven). In the Old Testament, leaven is generally pictured as a symbol of evil. During Passover, for example, no yeast was allowed in the house (Ex. 12:15–19; 13:7). Worshippers were not permitted to mingle leaven with sacrifices (Ex. 34:25), though there were some exceptions to this rule. Jesus used leaven as a picture of sin when He warned against the “leaven of the Pharisees” (Matt. 16:6–12); and Paul used leaven as a symbol of sin in the church at Corinth (1 Cor. 5).

他的解釋將口語的形式從田徑運動改為烹飪，因為保羅介紹了酵母（酵母）的概念。在舊約中，酵通常被描繪為邪惡的象徵。例如，逾越節期間，不允許在屋子裡放酵母（出埃及記12：15-19; 13：7）。敬拜者不得將酵與犧牲混合在一起（出埃及記34:25），儘管這條規則有一些例外。耶穌警告“法利賽人的酵”（太16：6-12）時，以酵為罪的畫像。保羅在哥林多（1 Cor。5）的教會中以酵為罪的象徵。

 

Yeast is really a good illustration of sin: it is small, but if left alone it grows and permeates the whole. The false doctrine of the Judaizers was introduced to the Galatian churches in a small way, but, before long, the “yeast” grew and eventually took over.

 

The spirit of legalism does not suddenly overpower a church. Like leaven, it is introduced secretly, it grows, and before long poisons the whole assembly. In most cases, the motives that encourage legalism are good (“We want to have a more spiritual church”), but the methods are not scriptural.

酵母確實很好地說明了罪惡：它很小，但是如果任其發展，它就會擴散並滲透到整個事物中。猶太人的錯誤教義以很小的方式被引入加拉太教會，但不久之後，“酵母”就發展起來並最終被接管。法制主義的精神不會突然壓倒教會。像酵一樣，它是秘密引入的，會長出來，不久就會毒害整個裝配體。在大多數情況下，鼓勵法制的動機是好的（“我們希望擁有一個更加精神的教會”），但方法並不符合聖經。

 

It is not wrong to have standards in a church, but we should never think that the standards will make anybody spiritual, or that the keeping of the standards is an evidence of spirituality. How easy it is for the yeast to grow. Before long, we become proud of our spirituality (“puffed up” is the way Paul put it [1 Cor. 5:2] and that is exactly what yeast does: it puffs up), and then critical of everybody else’s lack of spirituality. This, of course, only feeds the flesh and grieves the Spirit, but we go on our way thinking we are glorifying God.

 

在教會裡有標準是沒有錯的，但是我們永遠不要認為標準會使任何人成為精神上的人，或者我們認為保持標準是靈性的證明。酵母生長的難易程度。不久之後，我們為我們的靈性感到自豪（保羅說的是“喘氣” [1箴5：2] 這正是酵母的作用：它會冒氣），然後批評其他人缺乏靈性。當然，這只會使肉體飽食，使聖靈憂傷，但是我們繼續前進，以為自己是在榮耀上帝。

 

Every Christian has the responsibility to watch for the beginnings of legalism, that first bit of yeast that infects the fellowship and eventually grows into a serious problem. No wonder Paul is so vehement as he denounces the false teachers: “I am suffering persecution because I preach the cross, but these false teachers are popular celebrities because they preach a religion that pampers the flesh and feeds the ego. Do they want to circumcise you? I wish that they themselves were cut off!” (Gal. 5:11–12, literal translation).

每個基督徒都有責任注意法制主義的開端，這是影響團契並最終發展成嚴重問題的酵母菌。難怪保羅如此猛烈地譴責這些虛假的老師：“我遭受迫害是因為我傳講十字架，但這些虛假的老師是受歡迎的名人，因為他們宣揚一種寵愛肉體並養活自我的宗教。他們想給您割禮嗎？我希望他們自己被切斷！” （加5：11–12，直譯）。

 

Since the death and resurrection of Christ, there is no spiritual value to circumcision; it is only a physical operation. Paul wished that the false teachers would operate on themselves—“castrate themselves”—so that they could not produce any more “children of slavery.”

自從基督死亡和復活以來，割禮沒有精神上的價值。這只是物理操作。保羅希望假老師對自己進行“鑄造自己”的行為，以使他們不再產生“奴隸制的孩子”。

 

The believer who lives in the sphere of God’s grace is free, rich, and running in the lane that leads to reward and fulfillment. The believer who abandons grace for law is a slave, a pauper, and a runner on a detour. In short, he is a loser. And the only way to become a winner is to “purge out the leaven,” the false doctrine that mixes law and grace, and yield to the Spirit of God.

住在上帝恩典範圍內的信徒是自由的，富有的，並且在通往獎勵和實現的道路上奔跑。放棄法律恩典的信徒是奴隸，貧民和繞道賽跑者。簡而言之，他是個失敗者。成為勝利者的唯一方法是“清除酵”，這是一種將法律與恩典相融合併屈服於上帝之靈的虛假教義。

 

God’s grace is sufficient for every demand of life. We are saved by grace (Eph. 2:8–10), and we serve by grace (1 Cor. 15:9–10). Grace enables us to endure suffering (2 Cor. 12:9). It is grace that strengthens us (2 Tim. 2:1) so that we can be victorious soldiers. Our God is the God of all grace (1 Peter 5:10). We can come to the throne of grace and find grace to help in every need (Heb. 4:16). As we read the Bible, which is “the word of his grace” (Acts 20:32), the Spirit of grace (Heb. 10:29) reveals to us how rich we are in Christ.

上帝的恩典足以滿足生活的每一個需求。我們被恩典救了（弗2：8-10），我們被恩典救了（林前15：9-10）。恩典使我們能夠忍受苦難（林前12：9）。恩典使我們更加堅強（太2：2：1），使我們可以成為勝利的士兵。我們的上帝是萬有恩典的上帝（彼得一書5:10）。我們可以登上恩典的寶座，並在每一個需要中找到恩典來提供幫助（來4:16）。當我們讀聖經，這是“他恩典的道”（使徒行傳20:32）時，恩典之靈（來10:29）向我們揭示了我們在基督裡有多富裕。

 

“And of his fullness have all we received, and grace for grace” (John 1:16).

“我們所得到的全部都得到了他的豐滿，為恩典而恩典”（約翰福音1:16）。

 

How rich we are!

我們有錢！

 

 

CHAPTER TEN        THE FIFTH FREEDOM     Galations 5:13–26

第十章加拉太書5：13–26第五自由

 

At the close of an important speech to Congress on January 6, 1941, President Franklin D. Roosevelt shared his vision of the kind of world he wanted to see after the war was over. He envisioned four basic freedoms enjoyed by all people: freedom of speech, freedom of worship, freedom from want, and freedom from fear. To some degree, these freedoms have been achieved on a wider scale than in 1941, but our world still needs another freedom, a fifth freedom. Man needs to be free from himself and the tyranny of his sinful nature.

1941年1月6日，在向國會發表重要講話之時，羅斯福總統分享了他對戰爭結束後想要看到的世界的看法。他設想了所有人享有的四項基本自由：言論自由，禮拜自由，免於匱乏和免於恐懼。在某種程度上，這些自由的實現範圍比1941年更廣泛，但我們的世界仍然需要另一種自由，即第五種自由。人需要擺脫自己和對自己罪惡性的專制。

 

The legalists thought they had the answer to the problem in laws and threats, but Paul has explained that no amount of legislation can change man’s basic sinful nature. It is not law on the outside, but love on the inside that makes the difference. We need another power within, and that power comes from the Holy Spirit of God.

 

法學家認為他們在法律和威脅方面可以解決問題，但保羅解釋說，沒有任何立法可以改變人的基本罪惡性質。改變的不是外在的規律，而是內在的愛。我們需要內在的另一種能力，這種能力來自上帝的聖靈。

 

There are at least 14  references to the Holy Spirit in Galatians. When we believe on Christ, the Spirit comes to dwell within us (Gal. 3:2). We are “born after the Spirit” as was Isaac (Gal. 4:29). It is the Holy Spirit in the heart who gives assurance of salvation (Gal. 4:6); and it is the Holy Spirit who enables us to live for Christ and glorify Him. The Holy Spirit is not simply a “divine influence”; He is a divine Person, just as are the Father and the Son. What God the Father planned for you, and God the Son purchased for you on the cross, God the Spirit personalizes for you and applies to your life as you yield to Him.

加拉太書中至少有十四種聖靈的記載。當我們相信基督時，聖靈就會住在我們裡面（加3：2）。我們像以撒一樣“出生在聖靈之後”（加4:29）。心中的聖靈使人得救（加4：6）。正是聖靈使我們能夠為基督而活並榮耀他。聖靈不僅僅是一個“神的影響”；他是神的人，父親和兒子也一樣。父神為您計劃的一切，以及子孫神為您在十字架上購買的，聖靈為您個性化，並在您屈服於祂時適用於您的生活。

 

This paragraph is perhaps the most crucial in the entire closing section of Galatians; for in it Paul explained three ministries of the Holy Spirit that enable the believer to enjoy liberty in Christ.

在加拉太書的整個結尾部分中，這一段也許是最關鍵的。保羅在其中解釋了聖靈的三個事工，使信徒享有在基督裡的自由。

 

1.  The Spirit Enables Us to Fulfill the Law of Love (5:13–15)

1.  聖靈使我們能夠履行愛的律法（5：13-15）

 

We are prone to go to extremes. One believer interprets liberty as license and thinks he can do whatever he wants to do. Another believer, seeing this error, goes to an opposite extreme and imposes law on everybody. Somewhere between license on the one hand and legalism on the other hand is true Christian liberty.

我們傾向於走極端。一位信徒將自由解釋為執照，並認為他可以做任何他想做的事。另一位信徒看到了這個錯誤，就走到了相反的極端，將法律強加於每個人。一方面，在許可與另一方面，在法制之間的某個地方是真正的基督教自由。

解釋了我們的電話後，保羅隨後發出警告：“不要讓您的自由淪為許可證！”當然，這是所有不理解上帝恩典真正含義的人的恐懼。他們說：“如果不遵守規則和規章，就會造成混亂和無政府狀態。”

 

So, Paul began by explaining our calling: we are called to liberty. The Christian is a free man. He is free from the guilt of sin because he has experienced God’s forgiveness. He is free from the penalty of sin because Christ died for him on the cross. And he is, through the Spirit, free from the power of sin in his daily life. He is also free from the law with its demands and threats. Christ bore the curse of the law and ended its tyranny once and for all. We are “called unto liberty” because we are “called into the grace of Christ” (Gal. 1:6). Grace and liberty go together.

因此，保羅首先解釋了我們的呼籲：我們被要求享有自由。基督徒是一個自由的人。他已經擺脫了罪惡的罪惡，因為他經歷了上帝的寬恕。他沒有犯罪的刑罰，因為基督在十字架上為他而死。並且他通過聖靈在日常生活中擺脫了罪惡的力量。他也不受法律的要求和威脅。基督承受了法律的詛咒，並一勞永逸地結束了其暴政。我們之所以被稱為“獲得自由”，是因為我們“被稱為基督的恩典”（加1：6）。恩典與自由並存。

 

Having explained our calling, Paul then issued a caution: “Don’t allow your liberty to degenerate into license!”

 

This, of course, is the fear of all people who do not understand the true meaning of the grace of God. “If you do away with rules and regulations,” they say, “you will create chaos and anarchy.”

 

Of course, that danger is real, not because God’s grace fails, but because men fail of the grace of God (Heb. 12:15). If there is a “true grace of God” (1 Peter 5:12), then there is also a false grace of God; and there are false teachers who “change the grace of our God into a license for immorality” (Jude 4 niv). So, Paul’s caution is a valid one. Christian liberty is not a license to sin but an opportunity to serve.

 

This leads to a commandment: “By love serve one another” (Gal. 5:13). The key word, of course, is love. The formula looks something like this: liberty + love = service to others liberty – love = license (slavery to sin) “I have an extra day off this week,” Carl told his wife as he walked into the kitchen. “I think I’ll use it to fix Donna’s bike and then take Larry on that museum trip he’s been talking about.” “Fixing a bike and visiting a museum hardly sound like exciting ways to spend a day off,” his wife replied. “It’s exciting if you love your kids!” The amazing thing about love is that it takes the place of all the laws God ever gave. “Thou shalt love thy neighbor as thyself” solves every problem in human relations (see Rom. 13:8–14). If you love people (because you love Christ), you will not steal from them, lie about them, envy them, or try in any way to hurt them. Love in the heart is God’s substitute for laws and threats. When our children were small, we lived next to a busy highway, and the children knew they would be spanked if they went near the road. As they grew older, they discovered that obedience brought rewards. They learned to obey not only to escape pain but to gain pleasure. Today they live in different metropolitan areas and all of them drive. But we neither threaten nor bribe them in order to keep them safe. They have a built-in discipline of love that regulates their lives, and they would not deliberately hurt themselves, their parents, or other people. Love has replaced law. On a much higher level, the Holy Spirit within gives us the love that we need (Rom. 5:5; Gal. 5:6, 22). Apparently the Galatian believers were lacking in this kind of love, because they were “biting and devouring one another” and were in danger of destroying one another (Gal. 5:15). The picture here is of wild animals attacking each other. This in itself is proof that law cannot force people to get along with each other. No matter how many rules or standards a church may adopt, they are no guarantee of spirituality. Unless the Holy Spirit of God is permitted to fill hearts with His love, selfishness and competition will reign. Both extremes in the Galatian churches—the legalists and the libertines—were actually destroying the fellowship. The Holy Spirit does not work in a vacuum. He uses the Word of God, prayer, worship, and the fellowship of believers to build us up in Christ. The believer who spends time daily in the Word and prayer, and who yields to the Spirit’s working, is going to enjoy liberty and will help build up the church. Read 2 Corinthians 3 for Paul’s explanation of the difference between a spiritual ministry of grace and a carnal ministry of law. The Spirit Enables Us to Overcome the Flesh (5:16–21, 24) The conflict (vv. 16–17). Just as Isaac and Ishmael were unable to get along, so the Spirit and the flesh (the old nature) are at war with each other. By “the flesh,” of course, Paul did not mean “the body.” The human body is not sinful; it is neutral. If the Holy Spirit controls the body, then we walk in the Spirit; but if the flesh controls the body, then we walk in the lusts (desires) of the flesh. The Spirit and the flesh have different appetites, and this is what creates the conflict. These opposite appetites are illustrated in the Bible in different ways. For example, the sheep is a clean animal and avoids garbage, while the pig is an unclean animal and enjoys wallowing in filth (2 Peter 2:19–22). After the rain ceased and the ark settled, Noah released a raven, which never came back (Gen. 8:6–7). The raven is a carrion-eating bird and found plenty to feed on. But when Noah released the dove (a clean bird), it came back (Gen. 8:8–12). The last time he released the dove and it did not return, he knew that it had found a clean place to settle down; therefore the waters had receded. Our old nature is like the pig and the raven, always looking for something unclean on which to feed. Our new nature is like the sheep and the dove, yearning for that which is clean and holy. No wonder a struggle goes on within the life of the believer! The unsaved man knows nothing of this battle because he does not have the Holy Spirit (Rom. 8:9).

另一個”（加5:13）。當然，關鍵詞是愛。公式看起來像這樣：自由+愛=為他人服務自由–愛=執照（奴役罪惡）“我這星期有一天休息，”卡爾走進妻子告訴他的妻子。 “我想我會用它修理Donna的自行車，然後帶Larry參加他一直在談論的博物館之旅。”他的妻子回答說：“固定自行車和參觀博物館聽起來不像是度過一天休閒的令人興奮的方式。” “如果您愛孩子，那真是令人興奮！”關於愛的神奇之處在於，它取代了上帝曾經賦予的所有法律。 “您要愛鄰如己”解決了人際關係中的所有問題（參見羅13：8-14）。如果您愛人（因為您愛基督），您就不會從他們那裡偷東西，對他們撒謊，嫉妒他們或以任何方式傷害他們。心中的愛是上帝取代法律和威脅的替代品。當我們的孩子很小的時候，我們住在繁忙的高速公路旁，孩子們知道如果他們靠近馬路，他們會被打屁股。隨著年齡的增長，他們發現服從帶來了回報。他們學會了服從不僅逃避痛苦而且獲得樂趣。今天，他們生活在不同的大都市地區，所有人都開車。但是我們既不威脅也不賄賂他們以確保他們的安全。他們有一個內在的愛情準則來調節自己的生活，他們不會故意傷害自己，父母或其他人。愛已經取代了法律。在更高的層次上，內在的聖靈給了我們我們所需要的愛（羅5：5；加5：6，22）。顯然，加拉太信徒缺乏這種愛，因為他們“互相咬食”，並且有互相毀滅的危險（加5:15）。這裡的圖片是野生動物互相攻擊。這本身就是法律不能強迫人們相處的證據。無論教會可能採用多少規則或標準，它們都不是靈性的保證。除非允許上帝的聖靈充滿他的愛，否則自私和競爭將佔統治地位。加拉太教會的兩個極端-法學家和自由主義者-實際上正在摧毀團契。聖靈不是在真空中工作。他利用神的道，禱告，敬拜和信徒的團契在基督裡建立我們。每天在聖經和禱告中度過時間並屈服於聖靈工作的信徒將享有自由，並將幫助建立教會。閱讀2哥林多前書3，以了解保羅對恩典屬靈的事奉與肉體法治的區別。聖靈使我們能夠克服肉體（5：16–21，24）衝突（16至17節）。正如以撒和以實瑪利無法相處一樣，聖靈與肉體（古老的天性）也處於交戰狀態。保羅用“肉”來表示“身體”。人體沒有罪；這是中立的。如果聖靈控制著身體，那麼我們就會在聖靈中行走；但是如果果肉控制著身體，那麼我們就會走入肉體的慾望（慾望）。聖靈和肉體有不同的食慾，這就是造成衝突的原因。聖經以不同的方式說明了這些相反的食慾。例如，綿羊是一種清潔的動物，避免了垃圾，而豬是一種不清潔的動物，並且喜歡藏污穢（彼得前書2：2–19-22）。雨停止後，方舟安頓下來，諾亞釋放了一條烏鴉，烏鴉再也沒有回來（創世記8：6-7）。烏鴉是吃腐肉的鳥，發現有很多可以吃的東西。但是當諾亞釋放鴿子（一隻乾淨的鳥）時，它又回來了（創世記8：8-12）。上一次他放出鴿子，鴿子沒有回來，他知道鴿子找到了一個可以安頓下來的干淨地方。因此水域已經退去。我們古老的天性就像豬和烏鴉一樣，總是在尋找不潔的東西作為飼料。我們的新天性就像綿羊和鴿子一樣，嚮往清潔聖潔的事物。難怪在信徒的生活中會發生鬥爭！未得救的人對這場戰鬥一無所知，因為他沒有聖靈（羅8：9）。

 

Note that the Christian cannot simply will to overcome the flesh: “These two are opposed to each other, so that you cannot do anything you please” (Gal. 5:17, Williams). It is this very problem that Paul discusses in Romans: “I do not know what I am doing. For what I want to do I do not do, but what I hate I do.… For what I do is not the good I want to do; no, the evil I do not want to do—this I keep on doing” (Rom. 7:15, 19 niv). Paul is not denying that there is victory. He is simply pointing out that we cannot win this victory in our own strength and by our own will.

請注意，基督徒不能簡單地克服肉體的意志：“這兩個人互相反對，所以您不能做任何您想做的事”（加5:17，威廉姆斯）。保羅在羅馬書中討論的正是這個問題：“我不知道自己在做什麼。對於我想做的事情，我不做，但是我討厭做的事。。。。不，我不想做的惡-我一直在做”（羅7:15，19 niv）。保羅並不否認有勝利。他只是在指出，我們無法憑自己的力量和意願贏得這場胜利。

 

The conquest (v. 18). The solution is not to pit our will against the flesh, but to surrender our will to the Holy Spirit. This verse literally means “But if you are willingly led by the Spirit, then you are not under the law.” The Holy Spirit writes God’s law on our hearts (Heb. 10:14–17; see 2 Cor. 3) so that we desire to obey Him in love. “I delight to do thy will, O my God: yea, thy law is within my heart” (Ps. 40:8). Being ‘“led of the Spirit” and “walking in the Spirit” are the opposites of yielding to the desires of the flesh.

征服（第18節）。解決的辦法不是使我們的意志與肉體相反，而是使我們的意志屈服於聖靈。這節經文的字面意思是“但是，如果您甘心地被聖靈帶領，那麼您就不受法律約束。”聖靈在我們心中寫下上帝的律法（來10：14-17；見2 Cor.3），以便我們渴望在愛中服從他。 “我的上帝啊，我樂意遵行你的旨意，是的，你的律法在我心中”（詩40：8）。被“領受聖靈”和“在聖靈中行走”與順從肉體的慾望相反。

 

The crucifixion (vv. 19–21, 24). Paul now lists some of the ugly “works of the flesh.” (You will find similar lists in Mark 7:20–23; Rom. 1:29–32; 1 Tim. 1:9–10; 2 Tim. 3:2–5.) The flesh is able to manufacture sin, but it can never produce the righteousness of God. “The heart is deceitful above all things, and desperately wicked” (Jer. 17:9). This list in Galatians can be divided into three major categories:

被釘十字架（vv。19-21，24）。保羅現在列出了一些醜陋的“肉體作品”。 （在馬可福音7：20-23；羅馬書1：29-32； 1帖前1：9-10； 2帖前3：2-5中，您會找到類似的清單。）肉能製造罪惡，它永遠不會產生上帝的公義。 “心靈比萬物都詭詐，萬惡之極”（耶17：9）。加拉太書中的清單可以分為三大類：

 

(1.)  The sensual sins (vv. 19, 21b). Adultery is illicit sex between married people, while fornication generally refers to the same sin among unmarried people. 574 Galatians 5 Uncleanness means just that: a filthiness of heart and mind that makes the person defiled. The unclean person sees dirt in everything (see Titus 1:15). Lasciviousness is close to our word debauchery. It speaks of a wanton appetite that knows no shame. It goes without saying that all of these sins were rampant in the Roman Empire. Drunkenness and revellings (orgies) need no explanation.

(1.)   感性的罪過（vv。19，21b）。通姦是已婚者之間的非法性行為，而通姦通常是指未婚者之間的相同罪惡。 574加拉太書5不潔淨的意思是：使人污穢的心胸污穢。不潔的人會看到一切中的污垢（參見提多書1:15）。淫蕩接近我們的放蕩一詞。它說的是一種無恥的食慾。毋庸置疑，所有這些罪惡在羅馬帝國都很普遍。醉酒和嘔吐感（狂歡）無需解釋。

 

(2.)  The superstitious sins (v. 20a). Idolatry, like the sins named above, is with us today. Idolatry is simply putting things ahead of God and people. We are to worship God, love people, and use things, but too often we use people, love self, and worship things, leaving God out of the picture completely. Jesus tells us that whatever we worship, we serve (Matt. 4:10). The Christian who devotes more of himself to his car, house, or boat than he does to serving Christ may be in danger of idolatry (Col. 3:5).

(2.)  迷信的罪（第20a節）。像上面提到的罪過一樣，偶像崇拜今天與我們同在。偶像崇拜只是在把事情擺在上帝和人民面前。我們要敬拜上帝，愛人，並使用事物，但是我們常常會使用人，愛自己，並崇拜事物，從而使上帝完全無視。耶穌告訴我們，無論我們崇拜什麼，我們都會事奉（太4:10）。基督徒獻身於自己的汽車，房屋或船而不是奉獻給基督的基督徒可能面臨偶像崇拜的危險（西3：5）。

 

The word witchcraft is from the Greek word pharmakeia, which means “the use of drugs.” Our English word pharmacy is derived from this word. Magicians in Paul’s day often used drugs to bring about their evil effects. Of course, sorcery is forbidden in the Bible as are all activities of the occult (Deut. 18:9–22).

巫術這個詞來自希臘語pharmakeia，意思是“吸毒”。我們的英文單詞pharmacy就是從這個單詞衍生而來的。保羅時代的魔術師經常使用毒品帶來其邪惡的後果。當然，聖經中的巫術和神秘學的所有活動都是被禁止的（申命記18：9-22）。

 

（3.）  The social sins (vv. 20b–21a).

(3.)  社會罪（vv。20b-21a）

 

Hatred means “enmity,” the attitude of mind that defies and challenges others. This attitude leads to variance, which is strife, the outworking of enmity. Emulations means jealousies or rivalries. How tragic when Christians compete with one another and try to make one another look bad in the eyes of others. Wrath means outbursts of anger, and strife carries with it the idea of “self-seeking, selfish ambition,” that creates divisions in the church.

仇恨意味著“敵意”，即挑戰和挑戰他人的心態。這種態度導致分歧，這是衝突，是仇恨的結果。模仿是嫉妒或競爭。當基督徒相互競爭，並試圖使對方在他人眼中看起來很糟糕時，這真是多麼悲慘。憤怒意味著憤怒的爆發，而衝突帶來了“自我尋求，自私的野心”的思想，這在教會中造成了分歧。

 

Seditions and heresies are kindred terms. The first suggests division, and the second cliques caused by a party spirit. Divisions and factions would be a fair translation. These are the result of church leaders promoting themselves and insisting that the people follow them, not the Lord. (The word heresy in the Greek means “to make a choice.”) Envyings suggests the carrying of grudges, the deep desire for what another has (see Prov. 14:30). Murders needs no elucidation.

煽動和異端是同類。第一種是分裂，第二種是由黨性引起的。分裂和派係將是公平的翻譯。這是教會領導者自我提升並堅持人民要跟隨他們而不是主跟隨他們的結果。 （在希臘語中，異端這個詞的意思是“做出選擇”。）嫉妒暗示著懷恨在心，對他人的渴望（見箴14:30）。謀殺不需要澄清。

 

The person who practices these sins shall not inherit the kingdom of God. Paul is not talking about an act of sin, but a habit of sin. There is a false assurance of salvation that is not based on the Word of God. The fact that the believer is not under law, but under grace, is no excuse for sin (Rom. 6:15). If anything, it is an encouragement to live in obedience to the Lord.

犯下這些罪行的人不得繼承神的國。保羅不是在講犯罪行為，而是在講犯罪習慣。錯誤的救贖保證不是基於上帝的道。信徒不在法律之下，而是在恩典之下，這不是罪惡的藉口（羅6：15）。如果有的話，這就是鼓勵他順服主。

 

But how does the believer handle the old nature when it is capable of producing such horrible sins? The law cannot change or control the old nature. The old nature must be crucified (v. 24). Paul explains that the believer is identified with Christ in His death, burial, and resurrection (Rom. 6). Christ not only died for me, but I died with Christ. Christ died for me to remove the penalty of my sin, but I died with Christ to break sin’s power.

但是，當信徒能夠產生如此可怕的罪過時，信徒又該如何處理它呢？法律不能改變或控制舊的性質。必須將舊的性質釘在十字架上（第24節）。保羅解釋說，信徒在基督的死，葬禮和復活中與基督同在（羅馬書6）。基督不僅為我而死，我也與基督同死。基督為我而死，以免除我罪的刑罰，但我卻與基督一同死，以破壞罪的力量。

 

Paul has mentioned this already in Galatians (see 2:19–20), and he will mention it again (6:14). He does not tell us to crucify ourselves, because this is impossible. (Crucifixion is one death a man cannot inflict on himself.) He tells us that the flesh has already been crucified. It is our responsibility to believe this and act on it. (Paul calls this “reckoning” in Rom. 6; you have the same truth presented in Col. 3:5ff.)

保羅在加拉太書中已經提到了這一點（見2：19-20），他將再次提到（6:14）。他沒有告訴我們將自己釘在十字架上，因為這是不可能的。 （在十字架上釘死是一個人不能對自己造成的死亡。）他告訴我們，肉已經被釘在十字架上了。相信並採取行動是我們的責任。 （保羅在羅馬書6中稱此為“屈服”；你在上3：5ff中有同樣的道理。）

 

You and I are not debtors to the flesh, but to the Spirit (Rom. 8:12–14). We must accept what God says about the old nature and not try to make it something that it is not. We must not make “provision for the flesh” (Rom. 13:14) by feeding it the things that it enjoys. In the flesh dwells no good thing (Rom. 7:18), so we should put no confidence in the flesh (Phil. 3:3). The flesh is not subject to God’s law (Rom. 8:7) and it cannot please God (Rom. 8:8). Only through the Holy Spirit can we “put to death” the deeds that the flesh would do through our body (Rom. 8:13). The Holy Spirit is not only the Spirit of life (Rom. 8:2; Gal. 5:25), but He is also the Spirit of death: He helps us to reckon ourselves dead to sin.

你我不是肉體的債務人，而是聖靈的債務人（羅馬書8：12-14）。我們必須接受上帝關於舊自然的話，而不是試圖使它變成不是舊的東西。我們絕不能通過餵養牠所喜歡的東西來“為肉提供食物”（羅13：14）。在肉體中沒有好東西（羅馬書7：18），因此我們不應對肉體充滿信心（腓3：3）。肉不受上帝的律法（羅馬書8：7），不能取悅上帝（羅馬書8：8）。只有通過聖靈，我們才能“殺死”肉體將通過我們的身體行事（羅馬書8:13）。聖靈不僅是生命的靈（羅8：2；加5:25），而且他也是死亡的靈：他幫助我們認清自己因罪而死。

 

We have seen two ministries of the Spirit of God: He enables us to fulfill the law, and He enables us to overcome the flesh. He has a third ministry as well.

我們已經看到了上帝聖靈的兩個事工：他使我們得以履行律法，並且使我們能夠克服肉體。他也有第三部。

 

3.  The Spirit Enables Us to Produce Fruit (5:22–23, 25–26)

3.  聖靈使我們結出果實（5：22–23，25–26）

 

It is one thing to overcome the flesh and not do evil things, but quite something else to do good things. The legalist might be able to boast that he is not guilty of adultery or murder (but see Matt. 5:21–32), but can anyone see the beautiful graces of the Spirit in his life? Negative goodness is not enough in a life; there must be positive qualities as well.

克服肉體而不做惡事是一回事，而做善事則是另一回事。法學家也許可以吹噓自己沒有犯姦淫或謀殺罪但請參閱馬太福音5：21–32），但是有人能在他的一生中看到聖靈的美麗恩典嗎？負善感在生活中是遠遠不夠的。也必須有積極的品質。

 

The contrast between works and fruit is important. A machine in a factory works and turns out a product, but it could never manufacture fruit. Fruit must grow out of life, and, in the case of the believer, it is the life of the Spirit (Gal. 5:25). When you think of “works” you think of effort, labor, strain, and toil; when you think of “fruit” you think of beauty, quietness, the unfolding of life. The flesh produces “dead works” (Heb. 9:14), but the Spirit produces living fruit And this fruit has in it the seed for still more fruit (Gen. 1:11). Love begets more love! Joy helps to produce more joy! Jesus is concerned that we produce “fruit … more fruit … much fruit” (John 15:2, 5), because this is the way we glorify Him. The old nature cannot produce fruit; only the new nature can do that.

作品與水果之間的對比很重要。工廠中的機器可以工作並生產出產品，但它永遠無法製造水果。果實必須從生命中生長出來，對於信徒來說，這就是聖靈的生命（加5:25）。當您想到“作品”時，您會想到努力，勞力，勞累和辛勞。當您想到“水果”時，您就會想到美麗，寧靜，生活的展開。肉產生“死的行為”（來9:14），但聖靈產生活的果實，而這種果實中有更多的果實的種子（創1:11）。愛會帶來更多的愛！歡樂有助於產生更多的歡樂！耶穌擔心我們會產生“水果……更多水果……更多水果”（約翰福音15：2，5），因為這是我們榮耀祂的方式。古老的自然無法產生結果；只有新的性質才能做到這一點。

 

The New Testament speaks of several different kinds of “fruit”: people won to Christ (Rom. 1:13), holy living (Rom. 6:22), gifts brought to God (Rom. 15:26–28), good works (Col. 1:10), and praise (Heb. 13:15). The “fruit of the Spirit” listed in our passage has to do with character (Gal. 5:22–23). It is important that we distinguish the gift of the Spirit, which is salvation (Acts 2:38; 11:17), and the gifts of the Spirit, which have to do with service (1 Cor. 12), from the graces of the Spirit, which relate to Christian character. It is unfortunate that an overemphasis on gifts has led some Christians to neglect the graces of the Spirit. Building Christian character must take precedence over displaying special abilities.

 

新約談到了幾種不同的“水果”：人們贏得了基督的勝利（羅馬書1:13），聖潔的生活（羅馬書6:22），帶給上帝的禮物（羅馬書15：26-28），善良行為（歌1:10）和讚美（來13:15）。我們段落中列出的“聖靈的果子”與品格有關（加5：22-23）。重要的是，我們要從聖靈的恩賜，即救恩（使徒行傳2:38; 11:17）和與服務有關的聖靈的恩賜（1 Cor。12）。其他的，不是自我的-與基督教品格有關的聖靈的恩典（6：1-10）加拉太書5-6。不幸的是，過分強調恩賜導致一些基督徒忽視了聖靈的恩典。建立基督徒品格必須優先於展示特殊能力。

 

The characteristics that God wants in our lives are seen in the ninefold fruit of the Spirit. Paul began with love because all of the other fruit is really an outgrowth of love. Compare these eight qualities with the characteristics of love given to the Corinthians (see 1 Cor. 13:4–8). This word for love is agape, which means divine love. (The Greek word eros, meaning “sensual love,” is never used in the New Testament.) This divine love is God’s gift to us (Rom. 5:5), and we must cultivate it and pray that it will increase (Phil. 1:9).

在聖靈的九倍果子中可以看出上帝在我們生活中想要的特徵。保羅從愛開始，因為其他所有果實實際上都是愛的產物。將這八種特質與對哥林多人的愛的特徵進行比較（見林前13：4-8）。愛這個詞是agape，意為神的愛。 （新約中從未使用希臘語eros的意思是“感性的愛”。）這種神聖的愛是上帝給我們的禮物（羅馬書5：5），我們必須耕種它並祈禱它會增加（菲爾1：9）。

 

When a person lives in the sphere of love, then he experiences joy—that inward peace and sufficiency that is not affected by outward circumstances. (A case in point is Paul’s experience recorded in Phil. 4:10–20.) This “holy optimism” keeps him going in spite of difficulties. Love and joy together produce peace, “the peace of God, which passeth all understanding” (Phil. 4:7). These first three qualities express the Godward aspect of the Christian life.

當一個人生活在愛的領域中時，他就會感到快樂，即內在的和平與自在，不受外在環境的影響。 （一個很好的例子是保羅在腓4：10-20中所記錄的經歷。）這種“聖潔的樂觀”使他儘管困難重重。愛與喜樂共同產生了和平，“上帝的和平，使所有的諒解都過去了”（腓4：7）。這前三個特質表達了基督徒生活中敬虔的一面。

 

The next three express the manward aspect of the Christian life: long suffering (courageous endurance without quitting), gentleness (kindness), and goodness (love in action). The Christian who is long suffering will not avenge himself or wish difficulties on those who oppose him. He will be kind and gentle, even with the most offensive, and will sow goodness where others sow evil. Human nature can never do this on its own; only the Holy Spirit can.

接下來的三個方面表達了基督徒生活的有男子氣概的方面：長期的苦難（不屈不撓的勇氣），溫柔（善良）和善良（行動中的愛）。長期遭受苦難的基督徒不會為反對他的人報仇，也不會希望遇到困難。即使在最冒犯性的情況下，他也會仁慈溫柔，並會在別人撒下邪惡的地方撒下善良。人的本性永遠不能獨自做到；只有聖靈才能。

 

The final three qualities are selfward: faith (faithfulness, dependability); meekness (the right use of power and authority, power under control); and temperance (self-control). Meekness is not weakness. Jesus said, “I am meek and lowly in heart” (Matt. 11:29), and Moses was “very meek” (Num. 12:3); yet no one could accuse either of them of being weak. The meek Christian does not throw his weight around or assert himself. Just as wisdom is the right use of knowledge, so meekness is the right use of authority and power.

最後的三個品質是自我保護：信念（忠誠，可靠）；溫順（正確使用權力和權力，權力得到控制）；和節制（自我控制）。溫柔不是弱點。耶穌說：“我是溫柔謙卑的”（太11:29），摩西是“很溫柔”（民12：3）。但是沒有人能指責他們中的任何一個都很軟弱。溫柔的基督徒不會四處張揚或自言自語。正如智慧是對知識的正確使用一樣，謙卑是對權威和權力的正確使用。

 

It is possible for the old nature to counterfeit some of the fruit of the Spirit, but the flesh can never produce the fruit of the Spirit. One difference is this: when the Spirit produces fruit, God gets the glory and the Christian is not conscious of his spirituality; but when the flesh is at work, the person is inwardly proud of himself and is pleased when others compliment him. The work of the Spirit is to make us more like Christ for His glory, not for the praise of men.

古老的天性有可能假冒聖靈的某些果實，但果肉永遠無法製造聖靈的果實。一個區別是：當聖靈結出果實時，上帝就榮耀了，基督徒就沒有意識到他的靈性。但是當肉體在工作時，這個人會為自己內心感到驕傲，當別人稱讚他時會很高興。聖靈的工作是使我們更像基督，是因為祂的榮耀，而不是為了讚美人類。

 

The cultivation of the fruit is important. Paul warns that there must be a right atmosphere before the fruit will grow (Gal. 5:25–26). Just as fruit cannot grow in every climate, so the fruit of the Spirit cannot grow in every individual’s life or in every church.

水果的栽培很重要。保羅警告說，在果實長成之前必須有適當的氣氛（加5：25–26）。正如水果無法在每種氣候中生長一樣，聖靈的果實也無法在每個人的生活或每個教會中生長。

 

Fruit grows in a climate blessed with an abundance of the Spirit and the Word. “Walk in the Spirit” (Gal. 5:25) means “keep in step with the Spirit”—not to run ahead and not to lag behind. This involves the Word, prayer, worship, praise, and fellowship with God’s people. It also means “pulling out the weeds” so that the seed of the Word can take root and bear fruit. The Judaizers were anxious for praise and “vainglory,” and this led to competition and division. Fruit can never grow in that kind of an atmosphere.

水果在充滿聖靈和聖言的氣候中生長。 “在聖靈中行走”（加5:25）的意思是“與聖靈並駕齊驅”-不要向前走也不要落後。這涉及道，禱告，敬拜，讚美和與上帝子民的團契。這也意味著“拔除雜草”，以便使聖言的種子紮根並結出果實。猶太人渴望獲得讚美和“虛榮”，這導致了競爭和分裂。在這種氣氛下，水果永遠無法生長。

 

We must remember that this fruit is produced to be eaten, not to be admired and put on display. People around us are starving for love, joy, peace, and all the other graces of the Spirit. When they find them in our lives, they know that we have something they lack. We do not bear fruit for our own consumption; we bear fruit that others might be fed and helped, and that Christ might be glorified. The flesh may manufacture “results” that bring praise to us, but the flesh cannot bear fruit that brings glory to God. It takes patience, an atmosphere of the Spirit, walking in the light, the seed of the Word of God, and a sincere desire to honor Christ.

我們必須記住，這種水果是被食用，而不是被欣賞和展示的。我們周圍的人都在渴望愛，喜悅，和平以及聖靈的所有其他恩典。當他們在我們的生活中找到他們時，他們知道我們缺少某些東西。我們不能為自己的消費而結出果實；我們結出果實，可以給別人飽食和幫助，也可以榮耀基督。肉體可以製造出使我們讚美的“結果”，但是肉體不能結出為上帝帶來榮耀的果實。這需要耐心，聖靈的氣氛，在光明中行走，上帝聖言的種子和真誠地尊敬基督。

 

In short, the secret is the Holy Spirit. He alone can give us that “fifth freedom”—freedom from sin and self. He enables us to fulfill the law of love, to overcome the flesh, and to bear fruit.

簡而言之，秘密就是聖靈。僅他一個人就能給我們帶來“第五種自由”，即擺脫罪惡和自我的自由。他使我們能夠履行愛的律法，戰勝肉體並結出果實。

 

Will you yield to Him and let Him work?

你願意屈服於他，讓他工作嗎？