1637 英翻中(加拉太12課) THE MARKS OF FREEDOM 自由的标记 08/07/2026
親愛的主內訪友, 加拉太書在Warren W. Weirsbe 的解經書中稱為 --- Be Free, 是強調基督信仰是自由的. 保羅全力的為基督信仰的皈依者, 為其作基督追隨者免先作猶太人, 再作天父的兒女而全力以赴的辨明 — 信靠基督不必先行割禮, 也不必先守摩西製作的律法. 僅僅抓住上帝的恩典就够了, 祂的恩典够我們用, 生活在律法之下的信徒和生活在恩典之下的信徒是彼此截然不同的。應將一切榮耀歸屬上帝. 一切都是恩典. 這是編輯者親生經歷過的生活心得, 願與您們分享. Dear Christian friends, Galatians is referred to as "Be Free" in Warren W. Weirsbe's commentary, emphasizing that the Christian faith is about freedom. Paul tirelessly defends the faith for converts, clarifying that to become followers of Christ, one need not first be a Jew and then a child of the Father—trusting Christ does not require circumcision or keeping the law established by Moses. Simply grasping God's grace is enough; His grace is sufficient. Believers living under the law and believers living under grace are vastly different. All glory should be given to God. — All is God's grace. This is a personal reflection from the editor's own life experience within his 95 years, which I wish to share with you.
CHAPTER TWELVE THE MARKS OF FREEDOM Galatians 6:11 –18
It was Paul’s custom, after dictating a
letter, to take the pen and write his own farewell. His standard signature was
“The grace of our Lord Jesus Christ be with you” (1 Thess. 5:28 ; see 2 Thess. 3:17 –18). But so concerned was Paul that the
Galatians get the message of this letter that he took the pen and wrote an
entire concluding paragraph with his own hand. “Look at the large letters I
write with my own hand!”
這是保羅的習慣，写完信后，他要自已親笔來写下告别书。他的常用的签名是 “我们的主耶稣基督的恩典常与你們同在”（帖前 5:28;
参见 帖前3：17-18）。但保罗如此关注的是，加拉太人得到了这封信的信息，他拿起了笔，并用自己的手親自写了完整的结尾。 “看看我手写的字是多麼的大(編輯者註: 此句是說明他的身體狀況)！”
Why did Paul write this paragraph, and why
did he use such large letters? The Holy Spirit inspired him to add these closing
words to give one more contrast between the legalists and the Spirit-led
Christians, to show that the Spirit-led believer lives for the glory of God,
not the praise of man. And he wrote in large letters for emphasis: “DON’T MISS
THIS!”
为什幺保罗要写这一段，他为什幺又要用这幺大的字來寫呢？圣灵启示他加上这段结束语，以便在律法主義者和圣灵啟示的基督徒之间，进行再一次对照，以表明以圣灵來引导的信徒，是活著为了上帝的荣耀，而不是為人的赞美。他用特大號的字母來写，是為了要强调：“不要错过这重要的對比！”
Some Bible students believe that Paul’s
thorn in the flesh (2 Cor. 12:7–10; Gal. 4:14 –15)
was some kind of eye trouble. This would mean that he would have to write in
large letters so that he himself would be able to read what he had written.
Whether or not that is true, Paul was making it clear that he had something
important to write in conclusion, that he was not simply going to end the
letter in some conventional manner. If he did have eye trouble, his willingness
to write this closing paragraph with his own hand would certainly appeal to the
hearts of the readers.
有些圣经学生认为這是保罗在肉体中有刺（林后12:7-10;
加4:14-15），他的眼睛有毛病。所以，他写的字母特別的大，以便他自己能够阅读他所写的内容。无论这是否属实，保罗都明确表示，他有些重要的事情要在结论中表達出來，而不願意简单的以某种传统方式，來结束这封信。如果他确实有眼睛问题，他堅意要用自己的手來写结束的这段，肯定会打動读者的心。
He has shown them that the believer living
under law and the believer living under grace are diametrically opposed to each
other. It is not just a matter of “different doctrine,” but a matter of two
different ways of life. They had to choose between bondage or liberty (Gal.
5:1–12), the flesh or the Spirit (Gal. 5:13 –26),
and living for self or living for others (Gal. 6:1–10).
他向他们說明，生活在律法之下的信徒和生活在恩典之下的信徒是彼此截然不同的。这不仅仅是 “不同学说” 的问题，而是两种完全不同的生活方式。他们必须在綑綁或自由（加5：1-12），肉体或屬灵（加5：13-26）之间作出选择，是为自己活，還是为别人而活（加6：1-10） 。
Now he presented a fourth contrast: living
for the praise of men or the glory of God (Gal. 6:11 –18). He was dealing with motive, and there is no
greater need in our churches today than for an examination of the motives for
our ministries. We know what we are doing, but do we know why we are doing it?
A good work is spoiled by a bad motive.
保羅现在用四樣對比來顯明它：为了人的赞美或為了荣耀上帝的而活（加6:11-18）。他考慮动机的問題，在今天的教会裡有没有比检查各部門事工的动机更重大的事。我们知道自己正在做什幺，但知不知道为什幺要做它呢？好的事工會被壞的动机所糟蹋。
Paul approached this delicate subject in an
interesting way. The legalists wanted to subject the Galatian believers to
circumcision, so Paul took this up and related it to the work of Christ on the
cross, and also to his own ministry. In this paragraph Paul presented three
“marked men”—the legalist (Gal. 6:12 –13),
the Lord Jesus Christ (Gal. 6:14 –16),
and the apostle Paul himself (Gal. 6:17 –18).
1.
The Legalist (6:12 –13)
Paul does not have anything good to say
about the legalist. He described him and his kind in four ways.
保罗对律法主義者没有什幺好話來说。他用四种方式描述了律法主義者和他的所是。
First, they are braggarts (vv. 12a, 13b).
Their main purpose was not to win people to Christ, or even to help the
believers grow in grace. Their chief purpose was to win more converts so they
could brag about them. They wanted to “make a fine impression outwardly” even
though they did no good inwardly. Their work was not done for the good of the
church or for the glory of God; it was done for their own glory.
首先，他们是自誇的（12節前半段, 13节後半段）。他们主要目的不是要得人归向基督，甚至不是为了帮助信徒在恩典中成长。却是要想赢得更多相信律法的信徒，以便好誇耀他們自己。他们即使内心没有好品行，却想要 “给人留下美好的印象”。他们的工作不是为了教会的好處，或为了上帝的荣耀而做的; 它是为了榮耀自己而作。
While it is certainly not wrong to want to
win people to Christ, or to see the work of the Lord increase, it is definitely
wrong to want these blessings for the glory of man. We want to see more people
sharing in our ministries, not so that we can count people, but because people
count. But we must be careful not to use people to further our own selfish
programs for our own glorification.
虽然想要為基督赢得人想信，或者想看到主的工作增加，肯定是没有错，但想要把荣耀的获得这些祝福歸榮耀於人，則絕对是错误的。我们希望看到更多的人分享我们的事工，而不是因为我们可以肯定人，是因为人要肯定我們。但我们必须小心，不要利用別人来推进我们自私的计划，以换取我们自己的荣耀。
I receive a number of local church
newsletters and newspapers. I was shocked to find an article in one of them in
which the pastor named several other churches and proceeded to explain how his
church was much better. Some of the churches he mentioned were not evangelical
in belief, and I wondered what those members would think of Christ and the
gospel if they read his boastful critique. No doubt it made it difficult for
the believers to witness to these other people once this pastor had condemned
their churches.
我收到当地的教堂一些通讯和單張。我很惊讶地发现其中那些文件中的一篇文章，作者牧师提出其他好几座教堂，并开始解释他的教会如何如何的比他們更好。 他所提到的一些教会在信仰上并不是福音派，我想若有其他教會的讀者阅读到他自誇和批评的文章後，對福音和基督有什麼樣的看法，毫无疑问，其他的信徒讀了这位牧师谴责他们的教会，將很难對在他教會聚會的他們的朋友作见证。
Second, they are compromisers (v. 12b). Why
did they preach and practice circumcision and all that went with it? To escape
persecution. Because Paul preached the grace of God and salvation apart from
the works of the law, he was persecuted (Gal. 5:11 ). The Judaizers tried to make the Christians think
that they too were Christians, and they tried to make the followers of the
Mosaic law think that they too obeyed the law. Consequently, they escaped being
persecuted by the legalistic group for their identification with the cross
of Christ and its devastating effect on the law.
We are prone to look at the cross (and
crucifixion) in a sentimental way. We wear crosses on our lapels or on chains
around our necks. But to the first-century citizen, the cross was not a
beautiful piece of jewelry; it was the lowest form of death and the ultimate in
humiliation. The proper Roman citizen would never
mention the cross in polite conversation. It
stood for rejection and shame.
我们倾向于以感情的方式注視十字架（和钉十字架）. 我们在襯衫翻领上或在脖子上的链条上帶十字架。但对于第一世纪的公民来说，十字架并不是一件美丽的裝飾品; 这是最慘不忍睹的死刑的工具，也是最终的羞辱。正确的罗马公民绝不会在礼貌的正式谈话中，提到十字架。因十字架代表了拒绝和羞耻。
When Paul trusted Christ, he identified
himself with the cross and took the consequences. To the Jew the cross was a
stumbling block, and to the Gentile it was foolishness (1 Cor. 1:18 –31) The legalists, emphasizing circumcision
rather than crucifixion, won many converts. Theirs was a popular religion
because it avoided the shame of the cross.
当保罗信靠基督，與基督和祂的十字架認同時, 他就要承担后果。对于犹太人来说，十字架是绊脚石，对外邦人来说，十字架是愚蠢（林前1:18-31）。强调割礼勝過钉十字架的律法師, 他們赢得了许多皈依者。他们的宗教在當時很受欢迎，因为它避免了釘十字架的耻辱。
Third, they are persuaders (v. 12a). The
word constrain carries with it the idea of strong persuasion and even force. It
is translated “compel” in Galatians 2:14. While it does not mean “to force
against one’s will,” it is still a strong word. It indicates that the Judaizers
were great persuaders; they had a “sales talk” that convinced the Galatian
believers that legalism was the way for them. Whenever Paul presented the Word,
it was in truth and sincerity, and he used no oratorical tricks or debater’s
skills. (See 1 Cor. 2:1–5 and 2 Cor. 4:1–5 to see how Paul presented the Word
to his listeners. Paul was not a politician; he was an ambassador.)
第三, 他们是说服別人者（第12節上半段）。 “约束”带有强烈的说服力，甚至壓迫力的意思。它在加拉太书2章14節翻译为“强制”。虽然它并不意味着“强奪別人的意志”，但它仍然是很强有力的词。这表明犹太律法師是了不起的说服者; 他们进行“推销術”，使加拉太信徒信服律法主义是他们需要的宗教方式。每当保罗提出耶穌的話时，它都是真实和诚懇的，并且他絕不使用推銷技巧或辩论方法。(参见 林前2：1-5和 林后4：1-5，看看保罗如何向他的听众传达耶穌的話 – 真道。保罗不是政治家; 他是上帝的大使。)
Fourth, they are hypocrites (v. 13). “They
want you to submit to the law, but they themselves do not obey the law.” The
legalists belonged to the same group as the Pharisees about whom Jesus said,
“They say and do not” (Matt. 23:3). Of course, Paul was not suggesting that the
Judaizers should keep the law, because keeping the law is neither possible nor
necessary. Rather, he was condemning them for their dishonesty; they had no
intention of keeping the law, even if they could. Their reverence for the law
was only a mask to cover their real goal: winning more converts to their cause.
They wanted to report more statistics and get more glory.
第四, 他们是伪君子（第13节） 。 “他们希望你順服律法，但他们自己却不遵守律法。”耶稣所说的是律法師是与法利赛人属于同一群人， “他们只说不做”（马太福音23：3）。当然，保罗并没有暗示犹太律法師应该遵守律法，因为遵守律法既不可能也不必要。但他肯定的谴责他们的虛偽的行为; 甚至, 當他们即使可以遵守, 他们也无意遵守律法，。他们对律法的崇敬，只是用來掩盖他们真正目标的面具：赢得更多皈依他们的宗教事业。他们希望炫耀统计数据的报告, 為有更多的追隨者, 获得更多荣耀。
Yes, the legalist is a marked man; so when
you detect him, avoid him.
是的，律法師是有印记的人; 所以当你发现了他时，请避开他。
2. Jesus Christ (6:14 –16)
2. 耶稣基督（6：14-16）
Paul kept coming back to the cross (Gal. 2:20 –21; 3:13 ; 4:5; 5:11 , 24; 6:12 ).
“If righteousness come by the law, then Christ is dead in vain” (Gal. 2:21 ). The wounds of Calvary certainly make Christ a “marked Man,” for those
wounds mean liberty to those who will trust Him. The Judaizers boasted in
circumcision; but Paul boasted in a crucified and risen Savior. He gloried in
the cross. Certainly this does not mean that he gloried in the brutality or
suffering of the cross. He was not looking at the cross as a piece of
wood on which a criminal died. He was looking at the cross of Christ and
glorying in it. Why would Paul glory in the cross?
保罗繼續回到十字架（加拉太书2：20-21; 3:13; 4：5; 5：11,24; 6:12）。 “如果律法是正义的彰顯，那幺基督的死在十字架上, 便是徒然”（加拉太书2:21）。 骷髅地的傷痛，誠然使基督成为“有印记的人”，因为那些创伤，意味着是為那些信靠祂的人帶來自由。犹太律法師在割礼的律法中吹嘘; 但是保罗只誇被钉十字架，和复活的救主. 祂在十字架上享受榮耀。当然, 并不代表他荣耀十字架的残暴或痛苦。他并没有看十字架是罪犯執行死刑的木头。他正在看荣耀在其中的基督和祂的十字架。为什么保罗会荣耀這十字架上呢？
First, he knew the Person of the cross.
Jesus Christ is mentioned at least forty-five times in the Galatian letter,
which means that one third of the verses contain some reference to Him. The
person of Jesus Christ captivated Paul, and it was Christ who made the cross
glorious to him. In his early years as a Jewish rabbi, Paul had much to glory
in (Gal. 1:13 –14; Phil.
3:1–10); but after he met Christ, all his self-glory turned to mere refuse. The
legalists did not glory in the cross of Christ because they did not glory in
Christ. It was Moses—and themselves—who got the glory. They did not really know
the Person of the cross.
第一, 他知道釘在十字架上的人。耶稣基督在加拉太书中被提到至少四十五次，这意味着三分之一的经文中含有一些对祂的提及。耶稣基督迷住了保罗，是基督把十字架的光荣給他。在他作为犹太拉比的早年，保罗有很多荣耀（加拉太书1：13-14;腓3：1-10）; 但在他遇见基督之后，他所有的自我荣耀变成了纯粹的拋棄。律法師并没有在基督的十字架上荣耀，因为他们没有在基督里得荣耀。是摩西 — 和他们自己 — 获得了荣耀。他们真的不知道十字架上的基督。
Second, he knew the
power of the cross. To Saul, the learned Jewish rabbi, a doctrine of sacrifice
on a cross was utterly preposterous. That the Messiah would come, he had no
doubt, but that He would come to die—and to die on a cursed cross—well, there
was no place for this in Saul’s theology. The cross in that day was the
ultimate example of weakness and shame. Yet Saul of Tarsus
第二, 他知道十字架的大能。对于扫罗来说，学识渊博的犹太拉比，在十字架上牺牲的教義完全是荒谬的。弥赛亚会来的，他毫不怀疑，但是祂会死去 — 并且在被诅咒的十字架上死去，在扫罗的神学中没有十字架一說。那時代的十字架是軟弱和耻辱的终極。可是，大數的扫罗经历了十字架的大能，并成为使徒保罗。十字架不再成为他的绊脚石，而是他信息的基石：“基督为我们的罪而死。”
For Paul, the cross
meant liberty: from self (Gal. 2:20 ),
the flesh (Gal. 5:24 ), and
the world (Gal. 6:14 ). In
the death and resurrection of Christ, the power of God is released to give
believers deliverance and victory. It is no longer we who live; it is Christ
who lives in us and through us. As we yield to Him, we have victory over the
world and the flesh. There is certainly no power in the law to give a man
victory over self, the flesh, and the world. Quite the contrary, the law
appeals to the human ego (“I can do something to please God”), and encourages
the flesh to work. And the world does not care if we are “religious” just so
long as the cross is left out. In fact, the world approves of religion—apart
from the gospel of Jesus Christ. So, the legalist inflates the ego, flatters
the flesh, and pleases the world; the true Christian crucifies all three.
对于保罗来说，十字架意味着自由：来自自我（加拉太书2:20），肉体（加拉太书5:24）和世界（加拉太书6:14）。在基督的死和复活中，上帝的大能被释放，使信徒获得拯救和胜利。我们不再為自已而活; 是基督活在我们里面，並通过我们。当我们委身于祂时，我们就战胜了世界和肉体。律法当然没有能力让人战胜自我，肉体和世界。恰恰相反，律法投合人类的自我（“我能做点什么来取悦上帝”），并鼓励肉体发挥作用。只要十字架被遗忘，世界就不在乎我们是否信“宗教”。事实上，世界赞同宗教 — 除了耶稣基督的福音以外。因此，律法師誇耀自我，奉承肉体，使世界高兴; 真正的基督徒将这三者都钉在十字架上。
Third, he knew the
purpose of the cross. It was to bring into the world a new “people of God.” For
centuries, the nation of Israel Israel Israel Israel 15:14 ), and in Christ there are no racial or
national distinctions (Gal. 3:27 –29).
Paul clearly taught, however, that there is a future in God’s plan for the
Jewish nation (Rom.
第三，他知道十字架的目的。 這是為了將一個新的“上帝的子民”帶入世界。 幾個世紀以來，以色列國一直是上帝的子民，律法一直是他們的生活方式。 所有这一切都是为耶稣基督的來臨做准备（加4：1-7）。 既然基督已来到，并完成了祂伟大的救赎工作，上帝已经撇开了以色列国，将世界带入了 “新的创造”
和新的国家，“上帝的以色列。” 这并不意味着上帝是完成了以色列国。 今天，上帝呼召犹太人和外邦人 “为祂的名的人”（徒15:14），在基督里没有种族或國家的区别（加3：27-29）。 然而，保罗清楚地教导说，上帝对犹太民族有未来的计划（罗11章）。
One purpose of the
cross was to bring in a new creation (Gal. 6:15 niv). This “new creation” is the church, the body of
Christ. The “old creation” was headed by Adam, and it ended in failure. The new
creation is headed by Christ, and it is going to succeed.
十字架的目的之一是带来新的创造（加6:15）。这 “新创造”
就是教会，是基督的身体。 “舊创造” 開始為首者是亚当，最终以失败告终。新的创造以基督为首，它走在成功的道路上。
To the Romans, Paul
explained the doctrine of the two Adams —Adam
and Christ (Rom. 5:12 –21).
The first Adam disobeyed God and brought into the world sin, death, and
judgment. The Last Adam (1 Cor. 15:45 )
obeyed God and brought life, righteousness, and salvation. Adam committed one
sin and plunged all of creation into judgment. Christ performed one act of
obedience in His death on the cross, and paid for all the sins of the world.
Because of Adam’s sin, death reigns in this world. Because of Christ’s victory,
we can “reign in life” through Jesus Christ (Rom. 5:17 ). In other words, the believer belongs to a
“new creation,” a spiritual creation, that knows nothing of the defects and
limitations of the “old creation” (see 2 Cor. 5:17 ).
保罗向罗马人解释兩位亚当的教義 — 亚当和基督（罗5：12-21）。首先的亚当违背了上帝，并将罪恶，死亡和审判带入世界。末后的亚当（林前15:45）顺从了上帝，带来了生命，公義和救恩。亚当犯了罪，把所有的创造都投入到审判中。基督在十字架上的死，表现了祂顺服的行为，并为世界上所有的罪孽付出了代价。由于亚当的罪，死亡在世界上占主导地位。由于基督的胜利，我们可以通过耶稣基督 “在生命中掌權”（罗5:17）。 换句话说，信徒属于 “新创造”，是屬靈的创造，对 “旧创造”
的缺陷和局限一无所知（见 林后5:17）。
Another purpose of
the cross was to create a new nation, “the Israel 6:16 ). This is one of many names for
the church found in the New Testament. Jesus said to the Jewish leaders, “The kingdom of God 21:43 ). Peter identified that nation as the
family of God: “But ye are a chosen generation, a royal priesthood, an holy
nation” (1 Peter 2:9).
十字架的另一个目的是创造新的国家，“上帝的以色列”（加6:16）。 这是新约中教会的许多名字之一。耶稣对犹太人的领袖们说，“上帝的国将从你们身上夺去，赐给带来其成果的国家”（太 21:43）。彼得认定这个国度是上帝的家庭：“惟有你们是被揀选的族類，是有君尊的祭司，是圣洁的国度”（彼前2：9）。
As mentioned previously,
this does not mean that the church has permanently replaced the nation of
Israel in the program of God, but only that the church is “the people of God”
on earth today just as Israel was in centuries past.
如前所述，这并不意味着教会在上帝的计划中，永久地取代了以色列国，而只是说，教会今天在地球上是 “上帝的子民”，正如以色列在几个世纪以来一样。
What a rebuke to the
Judaizers. They wanted to take the church back into Old Testament law, when
that law could not even be kept by the nation of Israel
对犹太律法師的谴责是什么。他们想把教会重新纳入旧约律法，而以色列国甚至不能保留这律法！这国家在以色國之外被建立，为上帝的新族類，是祂的教会！
Believers today may
not be “Abraham’s children” in the flesh, but they are “Abraham’s seed” through
faith in Jesus Christ (Gal. 4:28 –29).
They have experienced a circumcision of the heart that is far more effective
than physical circumcision (Rom. 2:29 ;
Phil. 3:3; Col. 2:11). For this reason, neither circumcision nor the lack of it
is of any consequence to God (Gal. 6:15 ;
see also Gal. 5:6).
今天的信徒可能不是從肉体而生的 “亚伯拉罕的孩子”，但他们因對耶稣基督的信心而成为 “亚伯拉罕的后裔”（加4：28-29）。他们经历了內心的割礼，远比肉体的割礼更有效（罗2:29; 腓3：3; 西2:11）。因此，割礼和不受割礼，对上帝都没有任何影响（加6:15; 参见 加5：6）。
3. The Apostle Paul (6:17 –18)
3. 使徒保罗（6：17-18）
There was a time when
Paul was proud of his mark of circumcision (Phil. 3:4–6), but after he became a
believer, he became a “marked man” in a different way. He now gloried in the
scars he had received and in the suffering he had endured in the service of
Jesus Christ.
有一段时间，保罗为他的割礼标记感到骄傲（腓3：4-6），但在他成为信徒之后，他因不同的方法成了 “有印记的人”。保羅现在因他得到的伤疤和他为耶稣基督事工所忍受的痛苦為荣耀。
The contrast with the legalists is plain to
see: “The Judaizers want to mark your flesh and brag about you, but I bear in
my body the brands of the Lord Jesus Christ—for His glory.” What a
rebuke! “If your religious celebrities have any scars to show for the glory of
Christ, then let them be shown. Otherwise—stop bothering me!”
這与猶太律法主義者的对比显而易见：“犹太教徒想要标记你的肉体和為你吹嘘，但在我的身体里承受了主耶稣基督的烙痕 — 为了祂的荣耀。” 多么大的反駁！ “如果你的成為宗教名人，有任何烙痕可以表现出荣耀基督，让他们出现吧。否则 ， 就停止打扰我！”
Paul is not claiming that he bore the five
wounds of Calvary on his body. Rather
he was affirming that he had suffered for Christ’s sake (something the
legalists never did), and he had on his body the scars to prove it. When you
read 2 Corinthians 11:18–33, you have no difficulty understanding this claim of
his, for in many ways and in many places Paul suffered physically for Christ.
保罗并没有声称，在他身上承受了五个骷髅地的伤口。相反，保羅肯定他为基督的缘故所遭受过痛苦（猶太律法主義从未做过的事），并且他身上留下的烙痕，就是证明。当你读到哥林多后书11章18至33等節时，你可以毫不费力地理解，保羅对他的这种宣稱，因为在许多方式和很多地方保罗都为基督受苦。
In Paul’s day, it was
not unusual for the follower of some heathen god or goddess to be branded with
the mark of that idol. He was proud of his god and wanted others to know it. In
the same way, Paul was “branded” for Jesus Christ. It was not a temporary mark
that could be removed, but a permanent mark that he would take to his grave.
Nor did he receive his brands in an easy way: he had to suffer repeatedly to
become a marked man for Christ.
在保罗时代，一些异教神或女神的追随者被称为有偶像的印记，并不罕见。他为他的偶像感到自豪，并希望别人知道。同样的，保罗为耶稣基督 “烙印”。这不是可以被消除的临时的印记，而是永久性的印记，將隨保羅一同带到他的坟墓。他也不容易得到他的印記：他不得不反复忍痛苦，才能稱為受基督印記的人。
It was also the
practice in that day to brand slaves, so that everyone would know who the owner
was. Paul was the slave of Jesus Christ, and he wore His mark
to prove it.
自從奴隶得到他的印記的那日，大家都会知道誰是他的主人。保罗是耶稣基督的奴隶，他戴上了祂的印记来证明这一点。
It is worth noting
that sin brands a person. It may mark his mind, his personality, even his body.
Few people are proud of the sin marks they bear, and conversion does not change
them. (Thank God, those changes will come when Jesus returns!) How much better
it is to love Christ and live for Him and be “branded” for His glory.
Believers today need
to remember that it is the Christian leader who has suffered for Christ who has
something to offer. The Judaizers in Paul’s day knew nothing of suffering. They
may have been persecuted in some small way for belonging to a religious group,
but this is far different from “the fellowship of his [Christ’s] sufferings”
(Phil. 3:10 ).
今天的信徒需要牢记住，基督徒的领袖曾为基督受苦，他才有所作为。保罗时代的犹太律法師对苦难一无所知。他们可能因属于某个宗教团体而受到小小的迫害，但这与 “他為 [基督的] 緣故受苦的团契” 大不相同
Beware of that
religious leader who lives in his ivory tower and knows nothing of battling
against the world, the flesh, and the devil, who has no “marks” to show for his
obedience to Christ. Paul was no armchair general; he was out in the front
lines, waging war against sin, and taking his share of suffering.
要小心那生活在象牙塔中的宗教领袖，他不知道与世界，肉体和魔鬼作战的艱辛，他们没有 “印记”
来表明他顺服基督。保罗不是一般坐舒服有扶手的椅子的將軍; 他是站在前线，与罪恶作战，并承担了它的痛苦。
So, Paul comes to the
end of his letter; and he closes just the way he began: GRACE! Not “the law of
Moses,” but THE GRACE OF OUR LORD JESUS CHRIST!
所以，保罗写到他信的最后; 他只是以他开始的方式來收尾：恩典(GRACE)！不是“摩西的律法”，而是我们主耶穌基督的荣耀！
No more need be said,
because that says it all.
不需要再说了，因为一切都已經说明了 “一切都是恩典”。
