1627英翻中(加拉太2課) BORN FREE! 生來自由！ 27/06/2026
CHAPTER TWO Galatians 1:11–24 BORN FREE! 第2課 加拉太書1：11–24 生來自由！
Who so would be a
man must be a nonconformist.” So wrote
Emerson, and many a thinker agrees with him. 愛默生如此寫道，成為男人的人一定是不守規矩的人。” 許多思想家都同意他的觀點。
The English art
critic John Ruskin said, “I fear uniformity. You
cannot manufacture great men any more than you can manufacture gold.”
英國藝術評論家約翰·魯斯金（John
Ruskin）說："均勻性製造黃金比製造黃金更重要。”
The German
philosopher Schopenhauer wrote, “We forfeit
three-fourths of ourselves in order to be like other people.”
德國哲學家叔本華寫道： “為了跟別人一樣，我們放棄了自己的四分之三。”
Francis Asbury,
first bishop of the Methodist Church in the United States, once prayed at a
deacon ordination, “O Lord, grant that these brethren may never want to be like
other people.”
美國衛理公會教堂的第一任主教弗朗西斯·阿斯伯里（Francis
Asbury）曾經在執事會上祈禱：“主啊，請允許這些弟兄們永遠都不想像別人一樣。”
Of course, there is
a wrong kind of individualism that destroys instead of fulfills; but in a
society accustomed to interchanging parts, it is good to meet a man like Paul,
who dared to be himself in the will of God.
But his freedom in Christ was a threat to those who found safety in
conformity.
當然，存在一種錯誤的個人主義，它破壞而不是實現。但是在習慣於交換零件的社會中，遇見像保羅這樣敢於成為上帝旨意的人是好事。但是，他在基督裡的自由，對那些找到合規的人構成了威脅。
Paul’s enemies
pointed to his nonconformity as proof that his message and ministry were not
really of God. “He claims to be an apostle,” they argued, “but he does not
stand in the apostolic tradition.” It is this misrepresentation that Paul
answered in this section of Galatians. His nonconformity was divinely deliberate.
God had chosen to reveal Himself in a different way to Paul.
保羅的敵人指出他的不合規之處，證明他的信息和傳道不是真正的來自上帝。他們爭辯說：“他聲稱自己是使徒，但他並不沒有站在使徒傳統中。” 保羅在加拉太書的這一部分，回答了這種錯誤的陳述。他的不合情理是故意的。上帝選擇保羅給以不同的方式，為的是要來彰顯自己。
In Galatians
1:11–12, Paul stated his theme: His message and ministry are of divine origin.
He did not invent the gospel, nor did he receive it from men; but he received
the gospel from Jesus Christ. Both his message and his apostolic ministry were
divinely given. Therefore, anybody who added anything to Paul’s gospel was in
danger of divine judgment, because that gospel was given by Jesus Christ from
heaven (1 Cor. 15:1–11).
保羅在加拉太書1：11-12中陳述了他的主題：他的信息和事工是神聖的。他沒有發明福音，也沒有從人那裡得到福音。但他是從耶穌基督那裡得到了福音。他的信息和使徒事奉都得到了神聖的傳遞。因此，任何在保羅的福音中添加任何內容的人，都有被神聖審判的危險，因為那福音是耶穌基督從天上賜予他的（林前15：1-11）。
The best way for
Paul to prove his point was to reach into his past and remind the Galatian
Christians of the way God had dealt with him. Paul stated that his past life
was already known to his readers (Gal. 1:13),
but it was obvious that they did not fully understand what those
experiences meant. So, Paul flashed on the screen three pictures from his past
as evidence that his apostleship and his gospel were truly of God.
保羅證明自己觀點最好的方法是伸手過去，並提醒加拉太信徒，上帝對待他的方式。保羅說，他的前世已經為他的讀者所了解（加1:13），但是很明顯，他們並不完全了解這些經歷的含義。因此，保羅在屏幕上顕現了他過去的三張照片，以證明他的使徒身份和福音確實是上帝賜的。
1. The Persecutor
(1:13–14)
1. 保羅從前是迫害者（1：13–14）
Paul began with his
past conduct as an unconverted Jewish rabbi. (For a vivid account of these
years from Paul’s own lips, read Acts 22 and 26, as well as Acts 9.) In this
historical flashback, Paul pointed out his relationship to the church (Gal.
1:13) and to the religion
of the Jews (Gal.
1:14). He was persecuting the church and profiting and progressing in the
Jewish religion. Everything was going his way, and he was rapidly being recognized
as a spiritual leader in Israel.
保羅從他過去的行為及作為一個未悔改的猶太拉比開始。 （為生動描述這些年來保羅的口吻，請讀使徒行傳22和26以及使徒行傳9。）在這一歷史性的倒敘中，保羅指出了他與教會（加1:13）和猶太人宗教的關係（加1:14）。他在迫害教會，並在猶太宗教中獲利和進步。萬事如意，他迅速被公認為以色列的屬靈領袖。
It is interesting
to note the words that are used to describe Paul’s activities when he was “Saul
of Tarsus” persecuting the church. He “consented” to the murder of Stephen (see
Acts 8:1), and then proceeded to “make havoc of the church” (see Acts 8:3) by
breaking up families and putting believers in prison. The very atmosphere that
he breathed was “threatening and slaughter” (Acts 9:1). So bent on destroying
the church was Paul that he voted to kill the believers (Acts 22:4–5; 26:9–11).
He mentioned these facts in his letters (1 Cor. 15:9; Phil. 3:6; 1 Tim. 1:13),
marveling that God could save such a sinner as he.
有趣的是，這些詞語用來形容保羅在“大數(Tarsus)的掃羅”中逼迫教會時的活動。他“同意”謀殺司提反（見使徒行傳8：1），然後通過破壞家庭和將信徒關進監獄來“破壞教會”（見使徒行傳8：3）。他呼吸的氣氛是“威脅和宰殺”（使徒行傳9：1）。保羅如此專心於毀滅教會，以至於他投票殺死了信徒（使徒行傳22：4-5；
26：9-11）。他在信中提到了這些事實（林前15：9；腓立比書3：6；蒂姆1：13），驚嘆上帝可以拯救像他這樣的罪人。
Paul actually
thought that Jesus was an impostor and His message of salvation a lie. He was
sure that God had spoken through Moses, but how could he besure that God had
spoken through Jesus of Nazareth? Steeped in Jewish tradition, young Saul of
Tarsus championed his faith. His reputation as a zealous persecutor of “the
sect of the Nazarenes” became known far and wide (see Acts 9:13–14). Everybody
knew that this brilliant student of Rabbi Gamaliel (Acts 22:3) was well on his
way to becoming an influential leader of the Jewish faith. His personal religious
life, his scholarship (Acts 26:24), and his zeal in opposing alien religious faiths
all combined to make him the most respected young rabbi of his day.
保羅實際上以為耶穌是一個冒名頂替者，而他的救恩信息則是謊言。他確定上帝是通過摩西講過的，但是他如何確定上帝是通過拿撒勒人耶穌講過的呢？年輕的大數（Tarsus）信仰猶太傳統，擁護他的信仰。他作為“拿撒勒教派”的熱心迫害者的聲譽已廣為人知（見使徒行傳9：13-14）。每個人都知道，這位在拉比·加瑪列（Rabbi
Gamaliel）門下的才華橫溢的學生（使徒行傳22：3）在將成為有影響力的猶太信仰領袖的道路上，步入正軌。他的個人宗教生活，學術成就（使徒行傳26:24）以及他對反對外來宗教信仰的熱忱，使他成為當時最受尊敬的年輕猶太拉比。
Then something
happened: Saul of Tarsus, the persecutor of the church, became Paul the
apostle, the preacher of the gospel. This change was not gradual; it happened
suddenly and without warning (Acts 9:1–9). Saul was on his way to Damascus to
persecute the Christians; a few days later he was in Damascus preaching to the
Jews that the Christians are right. How could the Judaizers explain this sudden
transformation?
然後發生了一些事情：教會的迫害者大數掃羅（Saul of
Tarsus）成為使徒保羅，福音的傳道人。這種變化不是漸進的。它突然發生，沒有任何警告（使徒行傳9：1-9）。掃羅在去大馬士革的路上逼迫基督徒。幾天后，他在大馬士革向猶太人宣講基督徒是對的。猶太人如何解釋這種突然的轉變？
Was Saul’s
remarkable “about-face” caused by his own people, the Jews? Unthinkable! The
Jews were encouraging Saul in his
program of persecution, and his conversion was an embarrassment to them.
掃羅的非凡的“面子”是由他自己的人民猶太人引起的嗎？不可思議！猶太人在掃羅的逼迫中鼓勵了掃羅，他的皈依(conversion)對他們來說是一個尷尬。
Was Saul’s change
caused by the Christians he was persecuting? Certainly the believers prayed for
him, and no doubt the death of Stephen—and especially the glorious testimony he
had given—affected Paul deeply (Acts 22:19–20). But the Christians ran from
Paul (Acts 8:1, 4; 9:10–16), and, as far as we know, they had no idea that the
young rabbi would ever become a Christian.
But if the amazing
change in Paul was not caused by the Jews or the church, then who caused it?
It had to have come from God!
但是，如果保羅的驚人變化不是猶太人或教堂造成的，那是誰造成的呢？它必須來自上帝！
No matter how you
look at it, the conversion of Paul was a spiritual miracle. It was humanly
impossible for Rabbi Saul to become the apostle Paul apart from the miracle of
God’s grace. And the same God who saved Paul also called him to be an apostle,
and gave him the message of the gospel. For the Judaizers to deny Paul’s apostleship and gospel was
the same as denying his conversion! Certainly Paul was preaching the
same message that he himself had believed—the truth that had changed him. But
no mere human message could effect such a change. Paul’s argument was
conclusive: His past conduct as a persecutor of the church plus the dramatic
change that he experienced proved that his message and ministry were from God.
無論您怎麼看，保羅的皈依都是一個屬靈上的奇蹟。除了上帝的恩典的奇蹟以外，拉比掃羅成為人類的使徒保羅是不可能的。救了保羅的那位上帝也叫他成為使徒，並把福音的信息傳給了他。要讓猶太人否認保羅的使徒身份和福音就等於否認他的皈依！當然，保羅在傳講他自己曾經相信過的同樣的信息 — 改變了他的真理。但是，沒有任何人類信息可以實現這種改變。保羅的論斷是結論性的：他過去作為教會的迫害者的舉止，加上他經歷的戲劇性變化，證明了他的信息和傳道是來自上帝的。
2. The Believer (1:15–16b, 24)
2. 信徒（1：15–16b，24）
Having discussed
his past character and conduct, Paul went on to explain his conversion; for,
after all, this was the crucial thing in his life. “What I preach to others, I
have experienced myself,” he was saying to his accusers. “This is the true
gospel. Any other gospel is ounterfeit.” In these verses Paul explained the
characteristics of his conversion experience.
在討論了他過去的性格和舉止之後，保羅繼續解釋了他的皈依。畢竟，這是他一生中至關重要的事情。 “我向別人宣講的東西，我必定自己已經經歷過，”他對控告者說。 “這是真正的福音。其他福音都是假的。”保羅在這些經文中解釋了他悔改經歷的特徵。
God did it (vv.
15a, 16a). “It pleased God … to reveal his Son in me.” Whenever Paul spoke or
wrote about his conversion, it was always with emphasis on the fact that God
did the work. “Salvation is of the Lord” (Jonah 2:9).
上帝做到了（15前半節及16前半節）。 “這令上帝高興……將祂的兒子顯露在我體內。”每當保羅講或寫關於他悔改的事時，總是著重於上帝所做的工作。 “救恩是耶和華的”（約拿書2：9）。
God did it by grace
(v. 15b). Paul’s experience reminds us of young Jeremiah (Jer. 1:4–10) and also
of John the Baptist (Luke 1:5–17). Salvation is by God’s grace, not man’s
efforts or character. Grace and called (Gal. 1:15b) go together,
for whomever God chooses in His grace He calls through His Word (1 Thess.
1:4–5). The mysteries of God’s sovereign will and man’s responsibility to obey
are not fully revealed to us. We do know that God is “not willing that any
should perish” (2 Peter 3:9), and that those who do trust Christ discover they
have been “chosen … in him before the foundation of the world” (Eph. 1:4).
上帝藉著恩典做到了（15前半節）。保羅的經歷使我們想起了年輕的耶利米（耶1：4-10）和施洗約翰（路1：5-17）。得救是靠上帝的恩典，而不是人為的努力或品格。恩典和呼召（加1：15b）一起作成，因為上帝的選擇出來的人，出於祂的恩典，都通過祂的話語呼召（1帖1：4-5）。上帝的主權旨意之謎，和人類應遵守的責任，尚未完全向我們揭示。我們確實知道上帝“不願任何人滅亡”（彼得前書2：3），而那些信靠基督的人發現自己已經“……在世界建立之前被揀選了……”（以弗所書1：
4）。
God did it through
Christ (v. 16a). In another letter Paul makes it clear that he had plenty to
boast about when he was an unconverted man (Phil. 3). He had religion and
self-righteousness, as well as reputation and recognition; but he did not
have Christ! When, on the Damascus Road, Paul saw his own self-righteous
rags contrasted to the righteousness of
Christ, he realized what he was missing. “But what things were gain to me,
those I counted loss for Christ” (Phil. 3:7).
上帝是通過基督成就的（16前半節）。 保羅在另一封信中清楚地表明，當他是一個未悔改的掃羅時，他有很多值得誇耀的地方（腓立比書3）。 他有宗教信仰和自以為是，並享有聲譽和認可。 但他沒有基督！ 當保羅在大馬士革路上看到自己的自以為義是的破布，與基督的義相對照時，他意識到自己所缺少的。 “只是，我先前以為與我有益的，我現在因基督都當作有損的”（腓立比書3：7）。
God revealed Christ
to Paul, in Paul, and through Paul. The “Jews’ religion”
(Gal. 1:14) had been an experience of outward rituals and practices; but faith
in Christ brought about an inward experience of reality with the Lord. This
“inwardness” of Christ was a major truth with Paul
(Gal. 2:20; 4:19).
上帝向保羅，在保羅，和透過保羅啟示了基督。 “猶太人的宗教”（加1:14）是一種外在儀式和習俗的經歷。 但是對基督的信仰帶來了與主內在的體驗。 基督的這種“內在”是對保羅皈依基督主要的的真理（加2:20; 4:19）。
God did it for His
glory (v. 24). As a fanatical rabbi, Paul had all the glory a man could want;
but what he was doing did not glorify God. Man was created to glorify
God (Isa. 43:7), and man is saved to glorify God (1 Cor. 6:19–20).
Bringing glory to God was ever a compelling motive in Paul’s life and ministry (Rom.
11:36; 16:27; 1 Cor. 10:31; Eph. 1:6; 3:20–21; Phil. 4:20). The Judaizers were
interested in their own glory (Gal. 6:11–18). That is why they were stealing Paul’s
converts and leading them astray. If Paul had been interested in glorifying
himself, he could have remained a Jewish rabbi and perhaps become Gamaliel’s
successor. But it was the glory of God that motivated Paul, and this
ought to motivate our lives as well.
When Charles Haddon
Spurgeon was a young preacher, his father, the Rev. John Spurgeon, suggested that
Charles go to college to gain prominence. It was arranged for him to meet Dr.
Joseph Angus, the principal of Stepney College, London. They were to meet at
Mr. Macmillan’s home in Cambridge, and Spurgeon was there at the appointed
hour. He waited for two hours, but the learned doctor never appeared. When
Spurgeon finally inquired about the man, he discovered that Dr. Angus had been
waiting in another room and, because of another appointment, had already
departed. Disappointed, Spurgeon left for a preaching engagement. While he was
walking along, he heard a voice clearly say to him, “Seekest thou great things
for thyself? Seek them not!” (see Jer. 45:5). From that moment, Spurgeon
determined to do the will of God for the glory of God; and God blessed him in
an exceptional way.
当查爾斯.司布真年轻的时候，還是传道人的時候，他的父亲，约翰司布真牧师，建议查尔斯上大学以获得突出地位。安排司布真去见校长约瑟夫安格斯博士，伦敦斯蒂芬学院，他们见面了在Macmillan先生在剑桥的家和司布真是在指定的时间。他們两等了几个小时，但博学的医生从未出现过。司布真最终询问了安格斯博士在那裡，他一直在另一个房间等并且，由于另一次约会，已经离去。失望，司布真离开了讲道订婚。当他走路时，他听到了一声声音清楚地对他说：“你要找到好东西為你自己？不要寻求他们！“（见 耶利米书45：5）。从那一刻以後，司布真决心要順從上帝的旨意，为了上帝的荣耀; 上帝赐予他特殊的祝福办法。
Paul has pictured
himself as a persecutor, and has reviewed his character and conduct. He has
also pictured himself as a believer, reviewing his conversion. He now presents
a third picture.
保罗把自己描绘成一个迫害者，并且已经回顾了他的性格和行为。他还想象过他自己是一个信徒，回顾他的转变。他现在提出第三张照片。
3. The Preacher
(1:16c–23)
3. 传道者（1：16c-23）
What were Paul’s
contacts with other believers after he was converted? This is a question vital
to his defense. Paul had no personal contacts with the apostles right after his
conversion experience on the Damascus Road. “Immediately I conferred not with
flesh and blood” (Gal. 1:16c). The logical thing for Paul to have done after
his conversion was to introduce himself to the church at Jerusalem and profit
from the spiritual instruction of those who had been “in Christ” before him.
But this he did not do—and his decision was led of the Lord. For if he had gone
to Jerusalem, his ministry might have been identified with that of the
apostles—all Jews—and this could have been a Hindrance to his work among the
Gentiles.
在保羅皈依之后，他与其他信徒的接触是什么？被转换了吗？这是对他辩护至关重要的问题。保罗与使徒之間，没有與任何私人接触，他在大马士革路上的转换经历之后。“我立刻不认同血肉之躯”（加拉太书1：16節最後半段）。保罗做的合乎逻辑的事，他转换后是为了自我介绍耶路撒冷的教会，从屬靈上获利那些曾经 “在基督里” 的人的指示他。但他没有这样做 — 而他的决定，被引导去見主基督。因为如果他去了耶路撒冷，他的事工可能已经确定了使徒 — 所有的犹太人— 这可能是阻擋他在外邦人中的工作的最大阻力。
待續
At this point we
need to remind ourselves that the message of the gospel came “to the Jew first” (Acts 3:26; Rom. 1:16). Our
Lord’s ministry was to the nation of Israel, and so was the ministry of the
apostles for the first few years (see Acts 1—7). The death of Stephen was a
turning point. As the believers were scattered, they took the good news with
them to other places (Acts 8:4; 11:19ff.). Philip took the message to the
Samaritans (Acts 8), and then God directed Peter to introduce it to the
Gentiles (Acts 10). However, it remained for Paul to carry the gospel to the
Gentile masses (Acts 22:21–22; Eph. 3:1, 8), and for this reason God kept him
separated from the predominantly Jewish ministry being conducted by the
apostles in Jerusalem.
Paul did not
immediately go to Jerusalem. Where did he go? He reviewed his contacts and
showed that there was no opportunity for him to receive either his message or
his apostolic calling from any of the leaders of the church. (Compare this
section with Acts 9:10–31, and keep in mind that even the best biblical
scholars are not agreed on the chronology of Paul’s life. Fortunately, the
details of history do not affect the understanding of what Paul has written: we
can disagree on chronology and yet agree on theology!)
保罗没有立即去耶路撒冷。哪里他去了吗？他回顾了他的联系人并表明了这一点他没有机会接受他的来自任何一位领导人的信息或他的使徒召唤教会（将此部分与使徒行传进行比较9：10-31，记住即使是最好的圣经学者们对保罗生平的年表并不一致。
幸运的是，历史的细节并没有影响到理解保罗所写的内容：我们可以不同意关于年表，但同意神！）
He went to Arabia
(v. 17b). This was after his initial ministry in Damascus (Acts 9:19–20).
Instead of “conferring with flesh and blood,” Paul gave himself to study,
prayer, and meditation, and met with the Lord alone. He may have spent the
greater part of three years
in Arabia (Gal.
1:18), and no doubt was involved in evangelism as well as personal spiritual
growth. The apostles had received three years of teaching from the Lord Jesus,
and now Paul was going to have his own opportunity to be taught of the Lord.
他去了阿拉伯（第17b节）。这是他最初的大马士革事工（使徒行传9：19-20）。代替“有血有肉，”保罗自言自语道学习，祈祷和冥想，并与主相遇单独。他可能已经度过了三年的大部分时间在阿拉伯（加拉太书1:18），毫无疑问参与其中
传福音以及个人的属灵成长。该使徒们已经接受了三年的教学主耶稣，现在保罗将拥有自己的有机会被教导主。
He went back to
Damascus (v. 17c). It would have been logical to visit Jerusalem at this point,
but the Lord directed otherwise. Certainly it was a risky thing for Paul to go
back to the city that knew he had become a Christian. The Jewish leaders who
had looked to him as their champion against Christianity would definitely be
after his blood. Apparently the “basket incident” of Acts 9:23–25 (see 2
Cor.11:32–33) took place at this time.
The return to Damascus and the danger it brought to Paul’s life are further
proof that the Jewish leaders considered Paul an enemy, and therefore that his
experience with Christ was a valid one.
他回到大马士革（第17c节）。它会在这一点上参观耶路撒冷是合乎逻辑的，但是主另有指示。当然这是冒险的保罗回到知道他所拥有的城市的事情成为基督徒。曾经的犹太领导人他认为他是反对基督教的冠军肯定是在他的血之后。显然是使徒行传9：23-25的“篮子事件”（见2 Cor。11：32-33）此时发生了。回归大马士革及其给保罗生命带来的危险是进一步证明犹太领导人认为保罗是一个敌人，因此他与基督的经历是一个有效的。
He finally visited
Jerusalem (vv. 18–20). This was three years after his conversion, and his main
purpose was to visit Peter. But Paul had a tough time getting into the church
fellowship (Acts 9:26–28)! If his message and ministry had been from the
apostles, this would never have happened; but because Paul’s experience had
been with the Lord Jesus alone, the apostles were suspicious of him. He
stayed in Jerusalem only fifteen days, and he saw only Peter and James
(the Lord’s brother). Thus he received neither his message nor his apostleship
from the Jerusalem church. There simply was not the time nor the opportunity.
He had already received them both directly from Christ.
He returned home to
Tarsus (vv. 21–23). Again, the record in Acts explains why: His life was in
danger in Jerusalem, just as it had been in Damascus (Acts 9:28–30). As Paul
went through Syria, he preached the Word, and when he arrived in Cilicia, his
home province (Acts 21:39; 22:3), he began to evangelize (see Acts 15:23).
Historians have concluded that he remained there perhaps seven years, until
Barnabas recruited him for the work in Antioch (Acts 11:19–26). A few believers
in Jerusalem knew Paul, but the believers in the churches of Judea did not know
him, though they heard that he was now preaching the very faith he had once
tried to destroy.
In the light of
Paul’s conduct, his conversion, and his contacts, how could anybody accuse him
of borrowing or inventing either his message or his ministry? Certainly he did
receive his gospel by a revelation from Jesus Christ. Therefore, we must be
careful what we do with this gospel, for
it is not the invention of men, but the very truth of God.
根据保罗的行为，他的转变，和他的联系人，怎么可能有人指责他借钱或发明他的信息或他的事工？当然，他确实从他的启示中得到了他的福音耶稣基督。因此，我们必须小心我们的工作有了这个福音，因为它不是人的发明，而是上帝的真理。
Some critical
scholars have accused Paul of “corrupting
the simple gospel,” but the evidence is against this accusation. The
same Christ who taught on earth also taught through Paul from heaven. Paul
did not invent his teaching; he “received” it (Rom. 1:5; 1 Cor. 11:23; 15:3).
At the time of Paul’s conversion, God said He would appear to him in the future
(Acts 26:16), apparently for the purpose of revealing His truths to him. This
means that the Christ of the four gospels and the Christ of the epistles is the
same Person; there is no conflict between Christ and Paul. When Paul wrote his
letters to the churches, he put his
own teaching on the
same level with that of Jesus Christ (2 Thess. 3:3–15). The apostle Peter even
called Paul’s letters “scripture” (2 Peter 3:15–16).
一些批评学者指责保罗“腐败”简单的福音，“但证据是反对的这个指责。在地上教导的基督也是从天堂通过保罗教导的。保罗没有发明他的教学;他“接受”了它（罗马书1：5; 1 Cor。11:23; 15：3）。在保罗悔改之时，上帝他将来会对他说（使徒行传26:16），显然是出于揭示他的目的真相给他。这意味着四个基督福音书和书信的基督是一样的人;基督和保罗之间没有冲突。当保罗写信给教会时，他把他的信自己的教学与耶稣的教学水平相同基督（帖前3：3-15）。使徒彼得甚至打来电话保罗的信“经文”（彼得后书3：15-16）。
Modern-day “Judaizers,” like their ancient
counterparts,reject the authority of Paul and try to undermine the gospel that
he preached. In Paul’s day, their message was “the gospel plus Moses.”
In our day it is “the gospel plus” any number of religious leaders,
religious books, or religious organizations. “You cannot be saved unless …” is their message (Acts 15:1); and that
“unless” usually includes joining their group and obeying their rules. If you
dare to mention the gospel of grace as preached by Jesus, Paul, and the other
apostles, they reply, “But God has given us a new revelation!”
现代的“犹太律法師”，就像他们的古代同行一样拒绝保罗的权威并试图破坏他所鼓吹的福音。在保罗的日子，他们的信息是“福音加上摩西。”在我们这一天，它是“福音加上“任意数量的宗教领袖，宗教书籍，或宗教组织。 “除非你得救，否则你无法得救......“是他们的信息（使徒行传15：1）;通常是“除非”包括加入他们的团队并服从他们的规则。如果你敢提到恩典的福音那样他们是耶稣，保罗和其他使徒所传的回答：“但上帝给了我们一个新的启示！”
Paul has the answer for them: “If any man
preach any other gospel unto you than that ye have received, let him be
accursed” (Gal. 1:9). When a sinner trusts Christ and is born again (John
3:1–18), he is “born free.” He has been redeemed—purchased by Christ and set
free. He is no longer in bondage to sin or Satan, nor should he be in bondage
to human religious systems (Gal. 4:1–11; 5:1). “If the Son therefore shall make
you free, ye shall be free indeed” (John 8:36).
保罗有他们的答案：“如果有人传讲給你們任何不同的其他福音，让他被诅咒“（加拉太书1：9）。当一个罪人相信基督又重生（约翰福音3：1-18），他“出生了他被基督救赎了并免费。他不再受罪或撒但的束缚，他也不应该受到人类宗教系统的束缚（加拉太书4：1-11; 5：1）。 “如果儿子要使你們自由，你们就真自由“（约翰福音8:36）。
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