1631 英翻中(加拉太6課) The Logic of Law 律法的逻辑 01/07/2026
Chapter 6
The Logic of
Law Galatians
3:15 –29
第六章 律法的逻辑 加拉太书 3：15-29
The Judaizers had Paul in a corner. He had
just finished proving from the Old Testament that God’s plan of salvation left
no room for the works of the law. But the fact that Paul quoted six times from
the Old Testament raised a serious problem: If salvation does not involve the
law, then why was the law given in the first place? Paul quoted from the law to
prove the insignificance of the law. If the law is now set aside, then his very
arguments are worthless because they are taken from the law.
Our faith is a logical faith and can be
defended on rational grounds. While there are divine mysteries in the faith
that no man can fully explain, there are also divine reasons that any sincere
person can understand. Paul was trained as a Jewish rabbi and was fully
equipped to argue his case. In this section, he makes four statements that help
us understand the relationship between promise and law.
1. The Law Cannot Change the Promise (3:15 –18)
1.
律法不能改变應許（3：15-18）
The word promise is used eight times
in these verses, referring to God’s promise to Abraham that in him all the
nations of the earth would be blessed (Gen. 12:1–3). This promise involved
being justified by faith and having all the blessings of salvation (Gal.
3:6–9). It is obvious that the promise to Abraham (and, through Christ, to us
today), given about 2000 b.c., preceded by centuries the law of Moses (about
1450 b.c.). The Judaizers implied that the giving of the law changed that
original covenant of promise. Paul argued that it did not.
應許在这段经文中用了八次，提到上帝对亚伯拉罕的應許，世上的任何国家都将因他而得福（創 12：1-3）。这應許涉及到算為義，和得到救恩的所有祝福（加
3：6-9）。它显然是針对亚伯拉罕的應許（對今天的信徒而言，是透過基督），是在大约公元前2000 年賜予的，比摩西所頒布的律法要早幾个世纪（约於公元前 1450 ）。犹太律法師暗示律法的赋予，使那原始的应许之约，发生了变化。保罗辯稱它没有。
To
begin with, once two parties conclude an agreement, a third party cannot come
along years later and change that agreement. The only persons who can
change an original agreement are the persons who made it. To add anything to it
or take anything from it would be illegal.
首先，保羅說，一旦盟約，双方已达成协议，第三方面就不能在几年后再来改变它。唯一可以改变者，只有原始协议的人 --- 簽約的人，任何內容的改變或从中获取任何内容，都是非法的。
If this is true among sinful men, how much
more does it apply to the holy God? Note that Abraham did not make a covenant
with God; God made a covenant with Abraham! God did not lay down any
conditions for Abraham to meet. In fact, when the covenant was ratified Abraham
was asleep! (see Gen. 15). It was a covenant of grace: God made promises to
Abraham; Abraham did not make promises to God.
如果在有罪的人中这是真的，那么對于圣洁上帝該是多麼的能适用？请注意，不是亚伯拉罕要与上帝立盟约; 而是上帝要与亚伯拉罕立盟约！上帝没有提任何要让亚伯拉罕達到条件，因為立盟约時，亚伯拉罕還在睡呢！ （见 创 15章）。那是恩典之约：是上帝向亚伯拉提出的应许; 而亚伯拉罕没有向上帝作出承诺。
But Paul revealed another wonderful truth:
God made this promise, not only to Abraham, but also to Christ. “And to thy
seed, which is Christ” (Gal. 3:16 ).
但保罗揭示了另一奇妙的真理：上帝的這應許不仅是对亚伯拉罕，而且也是对基督。 “你的后裔，就是基督”（加 3 :16）。
The Bible concept of “the seed” goes back
to Genesis 3:15, after the fall of man. God states that there will be a
conflict in the world between Satan’s (children of the devil, see John 8:33 –44) and the woman’s seed (God’s
children and, ultimately, God’s Son). The Scriptures show this conflict: Cain
versus Abel (see 1 John 3:10 –12);
Israel 23:29 –33); the true
believer versus the counterfeit (see the parable of the tares, Matt. 13:24 –30, 36–43). Satan’s goal in the Old Testament was to keep
the Seed (Christ) from being born into the world, for Satan knew that God’s Son
would one day crush his head.
“种子” 在圣经裡的概念，當人类堕落之后，可以追溯到创世记3章15節。上帝说，在世上将有撒旦（魔鬼孩子，见 约 8：33-44）與女人的种子（上帝的孩子，最终是上帝的儿子）的衝突。经文中显示了这些冲突：该隐与亚伯（见 约壹 3：10-12）; 以色列与各個国家; 施洗约翰和耶稣与法利赛人（太 3：7-9;23：29-33）; 真正的信徒与假冒者（见 稗子的比喻，太 13：24-30,36-43）。撒旦在旧约中的目标是使种子（基督）不至於出生于世上，因为撒旦知道上帝的儿子有一天会砸牠的头。
In the final analysis, God made this
covenant of promise with Abraham through Christ, so that the only two
parties who can make any changes are God the Father and God the Son. Moses
cannot alter this covenant! He can add nothing to it; he can take nothing from
it. The Judaizers wanted to add to God’s grace (as though anything could be
added to grace!) and take from God’s promises. They had no right to do this
since they were not parties in the original covenant.
最終的分析，上帝經由基督与亚伯拉罕訂的盟約，只有天父上帝和上帝的儿子可以做任何改变，摩西不能更改！他不能添加; 也不能从中拿走任何东西。犹太律法師想在上帝的恩典之外增加什麼（像是在恩典之外可以再添加！）和從上帝的应许之中拿掉什麼。因为他们不是原訂约的人，他们无权这样做。
The 430 years of Galatians 3:17 has puzzled Bible students for
many years. From Abraham’s call (Gen. 12) to Jacob’s arrival in Egypt Israel Egypt 12:40 ); so the total
number of years from Abraham’s call to the giving of the law is 645 years, not
430. The length of the stay in Egypt 15:13
and Acts 7:6, where the round figure of 400 years is used.
在加拉太书3章17節中所記載的430年，是使圣经學生多年來感到困惑。从亚伯拉罕的蒙召（創 12）雅各到埃及（创 46章）是215年。（计算如下：亚伯拉罕是75歲蒙上帝呼召， 100歲他生以撒，创 12：4; 21：5。这裡给了我们25年。以撒60歲时生雅各，创世纪25章26節; 雅各是130歲時到埃及，创世记47章9節。因此，25 + 60 + 130 = 215年。）但摩西說，色列在埃及寄居了430年（出 12:40）; 所以从亚伯拉罕蒙召到上帝賜律法的总年数應是645年，而不是430年。在埃及渡過的年數，也记录在创世纪15章13節和使徒行传7章6節中，共用了400年左右。
Several solutions have been offered to this
puzzle, but perhaps the most satisfying is this: Paul was counting from the
time Jacob went into Egypt
为这难题已经提供了几种解决方案，但最令人满意的也许是：保罗在从雅各进入埃及，數到上帝向他显现并重申盟约（創 46：1-4）。 430年是从上帝确认祂重新給予雅各应许，直到在西奈山给予雅各的律法的總时間。
Regardless of what solution to the dating
question we may choose, the basic argument is clear: a law given centuries
later cannot change a covenant made by other parties. But suppose the later
revelation, such as the law of Moses, was greater and more seed glorious than
the earlier? What then? Paul made a second statement.
无论怎麼樣選擇立约问题的解决方案，基本上的论点是明确的：几个世纪后賜予的律法，是不能更改早年所立的盟约。但是假设后来，如摩西的律法启示，比以前的更伟大，更辉煌？ 又怎样？ 保罗的第二次陳述是針對此點而說的。
2.
The Law Is Not Greater Than the Promise (3:19 –20).
2. 律法並不比應許來得偉大（3：19-20）
The account of the giving of the law is
impressive (Ex.19). There were thunders and lightnings, and the people were
trembling with fear. Even Moses was shaking in his sandals (Heb. 12:18 –21). It was a dramatic event
in comparison with the giving of the covenant to Abraham (Gen. 15), and, of
course, the Judaizers were impressed with these emotional externals. But Paul
pointed out that the law is inferior to the covenant of promise in two ways.
颁布律法的目的是使人印象深刻（出 19章）。雷鸣和闪电，以及人因恐惧而颤抖着。甚至摩西都因颤抖脫落了他穿着凉鞋（来 12：18-21）。拿摩西頒布的律法与賜予亚伯拉罕盟约相比，真是戏剧性的事（创 15），当然，犹太律法師受雷鸣和闪电外部情感的影響。但保罗指出在两种方式下，律法不如盟约的應許。
The
law was temporary (v. 19a). “It was
added …until the seed should come.” Now it is obvious that a temporary law
cannot be greater than a permanent covenant. When you read God’s covenant with Abraham,
you find no “ifs” in His words. Nothing was conditional; all was of grace. But
the blessings of the law were dependent on the meeting of certain conditions.
Furthermore, the law had a terminus point: “until the seed [Christ] should
come.” With the death and resurrection of Christ, the law was done away, and
now its righteous demands are fulfilled in us through the Spirit (Rom. 7:4;
8:1–4).
The
law required a mediator (vv. 19b–20). When
God gave the law to Israel Israel 7:53 ). This means that the nation received the
law third-hand: from God to angels to Moses. But when God made His covenant
with Abraham, He did it personally, without a mediator. God was revealing to
Abraham all that He would do for him and his descendants. A mediator stands
between two parties and helps them to agree; but there was no need for a
mediator in Abraham’s case since God was entering into a covenant with him, not
Abraham with God. “God is one” (Gal. 3:20 ),
therefore there was no need for a go-between.
The Judaizers were impressed by the incidentals
of the law—glory, thunder, lightning, angels, and other externals. But Paul
looked beyond incidentals to the essentials. The law was temporary and
required a mediator. The covenant of promise was permanent, and no mediator was required. There
could be but one conclusion: The covenant was greater than the law.
犹太律法師对这些律法附帶的事件發生的事，印象深刻 --- 光榮，雷声，闪电，天使等外在的顯示。但是保罗跳過附加之事，把目光專注在必要的重點上。律法是暂时的，需要中保。應許的盟约是永久的，不需要中保。這裡的结论：盟約大于律法。
3. The Law Is Not Contrary to the Promise (3:21 –26)
3. 律法与應許并不對立（3：21-26）
You can almost hear the Judaizers shouting
the questionin Galatians 3:21: “Is the law then against the promises of
God?” Is God contradicting Himself? Does His right hand not know what His left
hand is doing? As he replied to this question, Paul revealed his deep insight
into the ways and purposes of God. He did not say that the law contradicts the
promise, but rather that it cooperates with the promise in fulfilling
the purposes of God. While law and grace seem to be contrary to
one another, if you go deep enough, you will discover that they actually complement
one another. Why, then, was the law given?
你几乎可以听到犹太律法師對这问题，在加拉太书3章21節記載著大喊大叫， “律法是敵对上帝的应许嗎？” 上帝是否自相矛盾？ 是上帝的右手不知道祂左手所做的嗎？当保羅回答这些问题时，他透露了内心深处，透徹的了解上帝行事的方式和目的。他没有说律法与應許互相矛盾，而是互相補助來成全祂要達成應許與律法合作的目标。 如果你仔細深究，你會發現律法和恩典似乎不是相反，而实际上却相互补充。這就是为什么上帝要賜給律法？
(1). The law was not given to provide life (v.
21). Certainly the law of Moses
regulated the lives of the Jewish people, but it did not and could not provide spiritual
life to the people. (Gal. 3:21
should be matched with 2:21 .)
If life and righteousness could have come through the law, then Jesus Christ
would never have died on the cross. But Jesus did die; therefore, the law could
never give the sinner life and righteousness. It was “worship of the law” that
led Israel 9:30-10:13 ). (1). 上帝賜予律法，並没有提供生命（第21节）。当然，摩西的律法规範了猶太人的生活，但它無能提供人屬靈的生命。（加 3:21 应该是与 加
2:21 是相稱的。）如果生命和正义能以行律法達成，那麼，耶稣基督就不必死在十字架上。但現在耶稣确实死了; 因此，律法永远不会给罪人生命和公義。是 “崇拜律法” 导致以色列人成为自以为是的宗教作為，结果就导致拒绝基督（罗 9：30-10:13）。
(2). The law was given to reveal sin (vv. 19a,
22). It is here that we see the way
that law and grace cooperate in bringing the lost sinner to Jesus Christ. Law
shows the sinner his guilt, and grace shows him the forgiveness he can have in
Christ. The law is “holy, and just, and good” (Rom. 7:12 ), but we are unholy, unjust, and bad. The
law does not make us sinners; it reveals to us that we already are sinners
(see Rom. 3:20 ). The law
is a mirror that helps us see our “dirty faces” (James 1:22 –25)—but you do not wash your face with
the mirror! It is grace that provides the cleansing through the blood of
Jesus Christ (see 1 John 1:7b).
There is a lawful use of the law, and there
is an unlawful use (1 Tim. 1:8–11). The lawful use is toreveal sin and cause
men to see their need of a Savior. The unlawful use is to try to achieve
salvation by the keeping of the law. When people claim they are saved by
“keeping the Ten Commandments,” they are revealing their ignorance of the true
meaning of the law. The law concludes “all [men] under sin” (Gal. 3:22 ), Jews and Gentiles alike. But
since all are under sin, then all may be saved by grace! God does
not have two ways of salvation; He has but one—faith in Jesus Christ.
這裡分別律法的合法和非法的使用（提前 1：8-11）。合法使用是揭示罪恶，使人看到他们需要救主。非法使用是试图遵行律法而得救赎。当人声称他们得救是因為 “遵守十诫”，他们正在揭示他们对律法真正含義的无知。律法的总结 “所有 ‘人’ 都在罪中”（加 3:22），犹太人和外邦人都一样。 但是因为所有人都犯罪，所以只有憑基督的恩典得救贖！上帝没有两种救恩;
祂只有在耶稣基督裡，憑信心才能得拯救的恩典。
(3). The law was
given to prepare the way for Christ (vv. 23–26). Here Paul uses an illustration that was familiar to all his readers—the
child guardian. In many Roman and Greek households, well-educated slaves took
the children to and from school and watched over them during the day. Sometimes
they would teach the children, sometimes they would protect and prohibit, and
sometimes they would even discipline. This is what Paul meant by schoolmaster
(Gal. 3:24 ); but
please do not read into this word our modern idea of a schoolteacher. The
transliteration of the Greek would give us our word pedagogue, which
literally means “a child conductor.”
By using this illustration, Paul was saying
several things about the Jews and their law. First, he was saying that the Jews
were not born through the law, but rather were brought up by the
law. The slave was not the child’s father; he was the child’s guardian and
disciplinarian. So, the law did not give life to Israel
保罗使用該例子是為了说明，一些有关于犹太人及其律法的事。首先，他说犹太人不是經由律法而生的，而是在律法中成長的。奴隶不是孩子的父亲
; 他是孩子的监护人和導師。因此，律法没有赋予以色列人生命; 只是對他們生活管理。犹太律法師教导他們說，律法是生活和正義上必需，保罗的论证表明他们的错误。
But the second thing Paul said is even more
important: the work of the guardian was preparation for the child’s
maturity. Once the child came of age, he no longer needed the guardian. So
the law was a preparation for the nation of Israel 3:22 ), but “before
this faith [Christ] came” (Gal. 3:23
niv), the nation was “imprisoned by the law” (literal translation).
但保罗说的第二個辯證甚至更为重要：监护人是為孩子的成熟做准备。一旦孩子成年，他就不再了需要监护人。所以律法是准备為以色列国的,
直到應許的种子 --- 耶稣基督的來臨。 上帝计划的最终目标是祂的到来（加 3:22 新國際版），但 “在信仰基督来臨以前” （加 3:23
新國際版），这国家將是 “受法律所囚禁”（字面翻译）。
The law separated Israel 2:12 –18);
it governed every aspect of their lives. During the centuries of Jewish
history, the law was preparing for the coming of Christ. The demands of
the law reminded the people that they needed a Savior. The types and symbols
in the law were pictures of the coming Messiah (see Luke 24:27).
律法将以色列与外邦人的国家分开（弗 2：12-18）; 它控制着他们生活的各方面。在犹太历史的數世纪中，律法是为基督降临做准备。以色列需要律法提醒，他们需要救主。在该律法中的型別和記號是即将到来的弥赛亚的图片。
A good example of this purpose of the law
is in the account of the rich young ruler (Matt. 19:16ff.). This young man had
everything anybody could desire, but he was not satisfied. He had tried to keep
the commandments all his life, but still something was missing. But these
commandments brought him to Christ! This is one of the purposes of the law,
to create in lost sinners a sense of guilt and need. The sad thing is that the
young man was not honest as he looked into the mirror of the law, for the last
commandment (“Thou shalt not covet”) escaped him; and he went away without
eternal life.
聖經中富有的年轻官的例子，用來說明律法很好（太 19：16 比照研讀）。这年轻富有的官拥有任何人都想要的一切，但是總不满意。他曾试图用一生來遵守诫命，但仍然缺少一些。这缺少的诫命把他带到了基督面前！这是律法的目的之一，它在失丧的罪人中，创造内疚和需要感。可悲的是，那年輕富有的官照镜子时，并不诚实的面對律法，就律法的最后一條诫命（“不要贪心” ）他沒有遵守; 他憂憂愁愁的走了，没有得到永恒的生命而離去。
The law has performed its purpose: the
Savior has come and the “guardian” is no longer needed. It is tragic that the
nation of Israel
律法已经达到了它的目的：救主已經来了，不再需要 “监护人”。悲惨的是，當弥赛出现時，以色列人不认識祂。上帝终于不得不摧毁寺庙和分散以色列的人，所以，在今天就是忠心的犹太人，也不可能实践他祖先的信仰。因他没有祭坛，没有祭司，没有祭物，没有寺庙，没有国王（何 3：4）。所有这些都在基督里已經实现了，因任何信靠基督的外邦人或犹太人，都成了上帝的兒女。
待續
The law cannot change the promise, and the
law is not greater than the promise. But the law is not contrary to the
promise: they work together to bring sinners to the Savior.
律法不能改变應許，並且律法不比應許偉大。但律法并不违背承诺：他们共同努力使罪人到救主那里。
4.
The Law Cannot Do What the Promise Can Do (3:27 –29)
4.
法律不能做應許能做的事（3：27-29）
With the coming of Jesus Christ, the nation
of Israel
随着耶稣基督的來临，以色列民族从童年走进成年。常久的准备時期已經结束了。虽然對律法而言，還肯定有它一些荣耀，但更大的荣耀在上帝所赐的憐憫救恩中的基督裡尋得。律法可以揭示罪恶至确定的程度，來控制罪人的行为，但它不能像耶稣基督能做對罪人所作的饒恕。
To begin with, the law could never justify
the guilty sinner. “I will not justify the wicked,” said the Lord (Ex. 23:7);
yet Paul stated that God “justifies the ungodly” (Rom. 4:5). King Solomon, at
the dedication of the temple, reminded God to condemn the wicked and justify
the righteous (1 Kings 8:32 );
and this was a proper request in light of the holiness of God. The trouble is,
nobody was righteous! It is only through faith in Jesus Christ that the sinner
is justified— declared righteous—before God.
首先，律法永远无法算罪人為無罪。主说， “我不会为恶人算為無，”（出 23：7）; 然而保罗仍會说上帝 “算不敬虔的人為無罪“（罗 4：5）。所罗门王，在奉献聖殿時，提醒人說，上帝谴责恶人，为义人辩护（王上 8:32）; 这是根据上帝的圣洁，提出适当的要求。而麻烦的是，世上没有一個义人！只有經过相信耶稣基督後，罪人才能因信稱義 --- 在上帝面前宣告休他為义。
Furthermore, the law could never give a
person a oneness with God; it separated man from God. There was a fence around
the tabernacle and a veil between the holy place and the Holy of Holies.
此外，律法永远不会結合人与上帝在一起; 它把人与上帝分離。例如，帐幕的周围有栅栏圍繞，圣所和至圣所之間有幔子。
Faith in Jesus baptizes us “into Christ”
(Gal. 3:27 ). This baptism of the Spirit identifies the
believer with Christ and makes him part of His body (1 Cor. 12:12 –14). Water baptism is an
outward picture of this inner work of the Holy Spirit (see Acts 10:44 –48).
因在耶稣裡信心的洗禮，使我们 “進入基督”（加 3:27）。这种圣灵的洗礼使信徒得以與基督认同，使他成为祂身体的一部分（林前 12：12-14）。水的洗礼只是圣灵的内在的工作情况的外在表現 (见 徒 10：44-48)。
The phrase put on Christ (Gal. 3:27 ) refers to a change of
garments. The believer has laid aside the dirty garments of sin (Isa. 64:6)
and, by faith, received the robes of ighteousness
in Christ (see Col. 3:8–15). But to the Galatians, this idea of “changing
clothes” would have an additional meaning. When the Roman child came of age, he
took off the childhood garments and put on the toga of the adult citizen. The
believer in Christ is not just a “child of God”; he is also a “son of God” (see
Gal. 3:26 , where
“children” ought to be translated “adult sons”). The believer has an adult
status before God—so why go back into the childhood of the law?
“披載基督” （加 3:27）是指的换外衣。信徒脫下肮脏罪恶外衣（赛 64：6），凭着信心披載了基督稱义的外袍（见 西 3：8-15）。但对于加拉太人来说，“披載基督” 有另外的意义。当罗马人的孩子长大了，他脱掉童年的服装，換穿上羅馬成人獨特的成年公民的长袍(toga)。基督的信徒不僅僅是 “上帝的孩子”；他也是 “上帝的兒子”（見 加 3:26，在這裡 “孩子” 應譯為 “成年兒子”）。信徒在上帝面前有成年入的地位，那麼為什麼要回到律法的童年呢？
“All one in Christ Jesus”—what a tremendous
claim! The law created differences and distinctions, not only een individuals
and nations, but also between various kinds of foods and animals. Jesus Christ
came, not to divide, but to unite.
“在基督耶穌裡所有人都合一”， 這是偉大的宣稱！律法不僅在個人和國家之間，而且在各種食物, 動物之間，都產生了差異和區別。耶穌基督降臨不是為了分裂，而是為了結合。
This must have been glorious news for the
Galatian Christians, for in their society slaves were considered to be only
pieces of property; women were kept confined and disrespected; and Gentiles
were constantly sneered at by the Jews.
對於加拉太基督徒的社區奴隸來說，這肯定是一個榮耀的消息，因為在他們的社會中，奴隸只是財產的一部分。婦女受局限，且在人前不受尊重；猶太人不斷嘲笑外邦人。
The Pharisee would pray each morning, “I
thank Thee, God, that I am a Jew, not a Gentile; a man, not a woman; and a
freeman, and not a slave.” Yet all these distinctions are removed “in Christ.”
在法利賽人的每天早晨禱中都說，“我感謝上帝，我是猶太人，而不是外邦人。是男人，而不是女人；並且是自由人，而不是奴隸。” 然而，所有這些區別都在
This does not mean that our race, political
status, or sex is changed at conversion; but it does mean that these things are
of no value or handicap when it comes to our spiritual relationship to God
through Christ. The law perpetuated these distinctions, but God in His grace
has declared all men to be on the same level that He might have mercy on all men
(Rom. 11:25 –32).
這並不意味著我們的種族，政治地位或性別在悔改後都有所改變；但這確實意味著，這些事對我們經過基督與上帝的屬靈關係，再沒有任何分別的價值或障礙。律法使這些區別永久化，但是上帝在祂的恩典中宣布，所有的人都處於與祂對所有人的憐憫相同的水平上（羅 11：25-32）。
Finally, the law could never make us heirs
of God (Gal. 3:29 ). God
made the promise to “Abraham’s Seed” (singular, Gal. 3:16 ), and that Seed is Christ. If we are “in
Christ” by faith, then we too are Abraham’s seed” spiritually speaking. This
means we are heirs of the spiritual blessings God promised to Abraham. This
does not mean that the material and national blessings promised to Israel are
set aside, but that Christians today are enriched spiritually because of God’s
promise to Abraham (see Rom. 11:13ff.).
最後，律法永遠不能使我們成為上帝的後嗣（加 3:29）。上帝應許了 “亞伯拉罕的後裔”（加 3:16 是記載為單數），那後裔就是基督。如果我們憑著信心 “在基督裡”，那麼我們在屬靈上也是亞伯拉罕的種子。這意味著我們是上帝應許給亞伯拉罕的屬靈祝福的繼承人。這並不意味對以色列人，擱置了他們應許的物質，和對人民的祝福，而是由於上帝對亞伯拉罕的應許，今天的基督徒在屬靈上都得到很豐富（見 羅 11：13 比照研讀）。
This section of Galatians is valuable to us
as we read the Old Testament Scriptures. It shows us that the spiritual lessons
of the Old Testament are not for the Jews only but have application to
Christians today (see Rom. 15:4; 1 Cor. 10:11–12). In the Old Testament we have
preparation for Christ; in the Gospels, the presentation of Christ; and
in the Acts through Revelation, the appropriation of Christ.
Your Christian life ought to take on new
wonder and meaning as you realize all that you have in Christ. And all of this is by grace—not by law! You
are an adult son in God’s family, an heir of God. Are you drawing on your
inheritance? This will be Paul’s theme in the next section.
你的基督信心的生活应该有新奇，並且意味著，你在基督里所拥有的一切的意义。所有这一切都是出于恩典 --- 而不是行律法！在上帝的家庭中，你是成年的儿子，是上帝產業的继承人。 你在提用你继承的產業嗎？ 这将是保罗的下一段章节的主题。
