810 英翻中 (510) He Exposes His Adversaries. 暴露了他的對手. 31/07/2024
3. He Exposes His Adversaries (1:8–10) 3. 他暴露了他的對手（ 弗 1：8-10）
“Make love, not war!” may have been a popular slogan, but it is not always feasible. Doctors must make war against disease and death; sanitary engineers must war against filth and pollution; legislators must war against injustice and crime. And they all fight because of something they love! “做愛，而不是戰爭！”也許是一個流行的口號，但這並不總是可行的。醫生必須與疾病和死亡作鬥爭；衛生工程師必須與污穢和污染作鬥爭；立法者必須與不公正和犯罪作鬥爭。他們全都因為自己喜歡的東西而戰鬥！
“Ye that love the Lord, hate evil” (Ps. 97:10). “Abhor that which is evil; cleave to that which is good” (Rom. 12:9). Paul waged war against the false teachers because he loved the truth, and because he loved those whom he had led to Christ. Like a loving father who guards his daughter until she is married, Paul watched over his converts lest they be seduced into sin (2 Cor. 11:1–4). "你們愛主的，都當恨惡罪惡”（詩 97:10）。 “憎惡那邪惡的東西； 依靠良善”（羅 12：9）。保羅對虛假的老師發動了戰爭，因為他愛真理，也因為他愛那些帶領基督的人。保羅就像一個慈愛的父親，一直守護著他的女兒直到她結婚，保羅監視著他的跟隨者，以免他們被引誘入罪惡（林后 11：1-4）。
The Judaizers were identified by the false gospel that they preached. The test of a man’s ministry is not popularity (Matt. 24:11) or miraculous signs and wonders (Matt. 24:23–24), but his faithfulness to the Word of God (see Isa. 8:20; 1 Tim. 4; 1 John 4:1–6; and note that 2 John 5—11 warns us not to encourage those who bring false doctrine). Christ had committed the gospel to Paul (1 Cor. 15:1–8), and he, in turn, had committed it to other faithful servants (1 Tim. 1:11; 6:20; 2 Tim. 1:13; 2:2). But the Judaizers had come along and substituted their false gospel for the true gospel, and for this sin, Paul pronounced them accursed. The word he used is anathema, which means “dedicated to destruction.” (Read Acts 23:14 for a forceful illustration of the meaning of this word.) No matter who the preacher may be—an angel from heaven or even Paul himself—if he preaches any other gospel, he is accursed! 猶太律法主義者以他們傳講的虛假福音被認出。對一個人事工的考驗不是普及（太 24:11）或奇蹟般的跡象和奇蹟（太 24：23-24），而是他對上帝聖言的忠誠（見 賽 8:20；提前 4； 約壹 4：1-6；並註意 約弍 5-11 告誡我們不要鼓勵那些提出錯誤教義的人。基督已將福音交託給保羅（林前 15：1-8），而他又已將福音交託給了其他忠心的僕人（提前 1:11; 6:20; 提后 1:13; 2：2）。但是猶太律法主義者來了，用虛假的福音代替了真實的福音，保羅為這罪孽宣布他們是有罪的。他使用的詞是athathema，意為“致力於破壞”。 （閱讀 使 23:14，以有力地說明這個詞的含義。）無論傳教士是誰 — 來自天堂的天使，甚至是保羅本人，如果他宣講其他福音，他都必定會被詛咒！
But there is a second characteristic of Paul’s adversaries: the false motives that they practiced. His enemies accused Paul of being a compromiser and “adjusting” the gospel to fit the Gentiles. Perhaps they twisted the meaning of Paul’s statement, “I am made all things to all men, that I might by all means save some” (1 Cor. 9:22). They said, “When Paul is with the Jews, he lives like a Jew; but when he is with the Gentiles, he lives like the Gentiles. He is a man-pleaser, and therefore you cannot trust him!” 但是，保羅的對手還有第二個特點：他們的虛假動機。他的敵人指責保羅是妥協者，並“調整”福音以適應外邦人。也許他們歪曲了保羅的話的意思：“我使所有人都萬有，所以我一定可以拯救一些人”（林前9:22）。他們說：“保羅與猶太人在一起時，他像猶太人一樣生活；但是當他與外邦人在一起時，他的生活就像外邦人一樣。他是一個討人喜歡的人，因此您不能相信他！”
But in reality, it was the false teachers who were the man-pleasers. “These men are paying you special attention, but not sincerely,” Paul wrote (Gal. 4:17). “They want to shut you off from me, so that you may keep on paying them special attention” (Williams). Later, Paul also exposed the false teachers as the compromisers, going back to Old Testament practices so that they would not be persecuted by the Jewish people (Gal. 6:12–15). Paul was definitely not a man-pleaser. His ministry did not come from man (Gal. 1:1), nor did his message come from man (Gal. 1:12). Why, then, should he be afraid of men? Why should he seek to please men? His heart’s desire was to please Christ. 但實際上，是假的老師才是討人喜歡的人。保羅寫道：“這些人正在給您特別的關注，但不是真誠的，”（加4:17）。 “他們想讓您與我隔絕，以便您可以繼續給予他們特別的關注”（威廉姆斯）。後來，保羅還把假教師暴露為妥協者，回到舊約習俗中去，以免受到猶太人民的迫害（加6：12-15）。保羅絕對不是討人喜歡的人。他的事奉不是來自人（加1：1），也不是來自人（加1:12）。那麼，為什麼他應該害怕男人呢？他為什麼要討好男人？他心中的願望是取悅基督。
When Verdi produced his first opera in Florence, the composer stood by himself in the shadows and kept his eye on the face of one man in the audience—the great Rossini. It mattered not to Verdi whether the people in the hall were cheering him or jeering him; all he wanted was a smile of approval from the master musician. So it was with Paul. He knew what it was to suffer for the gospel, but the approval or disapproval of men did not move him. “Therefore also we have as our ambition … to be pleasing to Him” (2 Cor. 5:9 nasb). Paul wanted the approval of Christ. 威爾第在佛羅倫薩創作第一部歌劇時，這位作曲家獨自站在陰影中，注視著觀眾席上一個男人的面孔-偉大的羅西尼。大廳中的人們是在歡呼他還是在嘲笑他，對威爾第來說都無關緊要。他只想得到大師級音樂家的認可微笑。保羅也是如此。他知道福音會遭受什麼苦難，但人們的讚成或反對並不使他動容。 “因此，我們也有野心……要討他喜悅”（林前5：9NASV）。保羅要基督的認可。
The servant of God is constantly tempted to compromise in order to attract and please men. When D. L. Moody was preaching in England, a worker came to him on the platform and told him that a very important nobleman had come into the hall. “May the meeting be a blessing to him!” was Moody’s reply, and he preached just as before, without trying to impress anybody. 上帝的僕人不斷地為了吸引和取悅人類而妥協。當穆迪（D. L. Moody）在英國講道時，一個工人來到講台上，告訴他一位非常重要的貴族進入大廳。 “願會議對他有好處！”是穆迪的回信，他像以前一樣講道，沒有試圖打動。
Paul was not a politician; he was an ambassador. His task was not to “play politics” but to proclaim a message. These Judaizers, on the other hand, were cowardly compromisers who mixed law and grace, hoping to please both Jews and Gentiles, but never asking whether or not they were pleasing God. 保羅不是政治家。他是大使。他的任務不是“玩政治”，而是傳播信息。另一方面，這些猶太人是膽怯的妥協者，他們混合了法律和恩典，希望取悅猶太人和外邦人，但從未問過他們是否取悅上帝。
We have noted three steps Paul took toward engaging these false teachers in battle: He explained his authority, expressed his anxiety, and exposed his adversaries. But how is he going to attack his enemies? What approach will he use to convince the Galatian believers that all they need is faith in God’s grace? A quick survey of the entire letter shows that Paul was a master defender of the gospel. Take time to read the entire letter at one sitting, and, as you read, note the three approaches that Paul took. 我們注意到了保羅讓這些假教師參與戰鬥的三個步驟：他解釋了他的權威，表達了他的焦慮，並暴露了他的對手。但是他將如何攻擊敵人？他將採用什麼方法說服加拉太信徒，他們所需要的只是對上帝恩典的信仰？對整封信的快速調查顯示，保羅是福音的主要捍衛者。花時間坐在一起坐下閱讀整封信，並在閱讀時注意保羅採取的三種方法。
His first approach was personal (Gal. 1—2). He reviewed his own personal experience with Jesus Christ and the message of the gospel. He pointed out that he had received the gospel independently, from the Lord and not from the twelve apostles (Gal. 1:11–24), but that they had approved his message and his ministry (Gal. 2:1–10). Furthermore, Paul had even defended the gospel when Peter, the leading apostle, had compromised his earlier stand (Gal. 2:11–21). The 548 B.Grace demonstrated in Paul’s life—1:11–24 Galatians 1 autobiographical section of the letter proves that Paul was not a “counterfeit apostle,” but that his message and ministry were true to the faith. 他的第一個方法是個人化（加1-2）。他回顧了自己與耶穌基督的親身經歷以及福音的信息。他指出，他是從主那里而不是從十二位使徒那裡單獨接受福音的（加1：11-24），但是他們已經認可了他的信息和傳道（加2：1-10）。此外，當領先的使徒彼得損害了他先前的立場時，保羅甚至捍衛了福音（加2：11-21）。公元548年B.Grace在保羅一生中（1：11–24加拉太書1章）作了自傳，證明他不是“假冒的使徒”，但他的信息和傳道對信仰是真實的。
Galatians 3 and 4 are doctrinal, and in them Paul presented several arguments to establish that sinners are saved by faith and grace, not by works and law. First he appealed to their own experiences (Gal. 3:1–5). Then he went back to the Old Testament law in Galatians 3:6–14 to show that even Abraham and the prophets understood salvation as being by grace through faith. Having mentioned the law, Paul then explained why the law was given originally (Gal. 3:15—4:18). He then used the story of Sarah and Hagar to illustrate the relationship between law and grace (Gal. 4:19–31). 加拉太書第3章和第4章是教義的，保羅在其中提出了一些論據，以證明罪人是因信仰和恩典得救的，而不是因行為和法律得救的。首先，他呼籲自己的經歷（加3：1-5）。然後，他回到加拉太書3：6-14中的舊約律法中，表明即使是亞伯拉罕和先知也將救恩理解為憑著恩典通過信仰而得救。保羅提到法律後，便解釋了為什麼最初制定法律（加3：15-4：18）。然後，他使用莎拉（Sarah）和夏加（Hagar）的故事來說明法律與恩典之間的關係（加4：19-31）。
The final two chapters of the letter are practical in emphasis, as Paul turned from argument to application. The Judaizers accused Paul of promoting lawlessness because he preached the gospel of the grace of God; so in this section, Paul explained the relationship between the grace of God and practical Christian living. He showed that living by grace means liberty, not bondage (Gal. 5:1–12); depending on the Spirit, not the flesh (Gal. 5:13–26); living for others, not for self (Gal. 6:1–10); and living for the glory of God, not for man’s approval (Gal. 6:11–18). It is either one series of actions or the other—law or grace—but it cannot be both。 在這封信的最後兩章著重強調實用性，因為保羅從論證轉向了應用。猶大者指責保羅提倡違法，因為他傳講了上帝恩典的福音。因此，保羅在本節中解釋了上帝的恩典與實際基督徒生活之間的關係。他表明，靠恩典生活意味著自由，而不是束縛（加5：1-12）。取決於聖靈，而不是肉體（加5：13–26）；為他人而不是為自己而生活（加6：1-10）；為了上帝的榮耀而活，而不是為了人類的認可（加6：11-18）。它既可以是一系列行動或其---律法或恩典---但不可能是兩者。
The Galatian letter is not a book to be taken lightly. Galatians was Martin Luther's charter of liberty during the Reformation. Luther's writings, in turn, brought the truth of salvation by faith to John Wesley's heart in that little meeting on Alders-gate Street in London on May 24, 1738. It was Wesley whom God used in such a remarkable way to spearhead revival in the British Isles, leading eventually to the founding of the Methodist Church. And that revival positively affected the entire English-speaking world. As we study Galatians, we are participating in a tremendous spiritual chain reaction that even today could result in another revival. 加拉太書信不是一本容易掉的書。加拉太教派是宗教改革時期馬丁·路德的自由憲章。反過來，路德的著作在那次關於艾爾德斯之門的小型會議上，將信仰救贖的真理帶到了約翰·衛斯理的心中。1738年5月24日在倫敦的大街上。正是衛斯理以上帝以非凡的方式率先在不列顛群島進行複興，最終導致了衛理公會的建立。這種複興積極地影響了整個英語國家。當我們學習加拉太書時，我們正在參與巨大的靈性連鎖反應，即使在今天，這也可能導致另一次復興。
A Suggested Outline of Galatians 加拉太書的提綱
Theme: Christian liberty in the grace of God (5:1) 主題：基督徒在上帝恩典下的自由（5：1）
I. PERSONAL:GRACE AND THE GOSPEL-chapters1-2 I. 個人：格雷斯和福音書第1-2章
1. Grace declared in Paul's message-1:1-1 1.恩典在保羅的信息1：1-10中聲明
2. Grace demonstrated in Paul's life-l: 11 – 24 2.恩典在保羅一生中表現出來：11-24
3. Grace defended in Paul's ministry-2:1-21 3.保羅的事工 2：1-21 中辯護恩典的辨護:
( 1) Before the church collectively-2: 1-10 （1）集體教堂前2：1-10
（2）在彼得親自前2：11-21 (2) Before Peter personally-2:11-21
II. DOCTRINAL: GRACE AND THE LAW --- chapters 3-4 二。教義：恩典與法律-第3-4章
1. The personal argument-3: 1-5 1.個人論點3：1-5
2. The scriptural argument-3:6-14 2.經文論點3：6-14
3. The logical argument-3:15-29 3.邏輯論點3：15-29
4. The historical argument-4:1-11 4.歷史論點4：1-11
5. The sentimental argument-4:12-18 5.感性的論點4：12-18
6. The allegorical argument-4:19-31 6.寓言性的論點4：19-3
III. PRACTICAL: GRACE AND THE CHRISTIAN LIFE-chapters 5~6 三，實用：GRACE和CHRISTIAN LIFE ---第5〜6章
1. Liberty not bondage-5:1-12 1.自由不束縛5：1-12
2. The Spirit not the flesh - 5:13-26 2. 靈不是肉-5：13-26
3. Others, not self - 6:1-10 3. 其他人而非自己-6：1-10
4. God's glory, not man's praise ~ 6:11-18。 4. 上帝的榮耀, 不是人的稱讚 --- 6:11-18。
