1628 英翻中(加拉太3課) The freedom fighter—part I 為自由而战斗者—第一部分 28/6/2026
Chapt. 3 THE FREEDOM FIGHTER—PART I Galatians 2: 1–10
第三課 為自由而战斗者—第一部分 加2：1-10
“This will remain the land of the free only so
long as it is the home of the brave.”
So wrote veteran
news analyst Elmer Davis in his book But
We Were Born Free, and his convictions would certainly be echoed by the apostle
Paul. To Paul, his spiritual liberty in Christ was worth far more than
popularity or even security. He was willing to fight for that liberty.
“只要該家仍有勇敢的人，它就是自由的.” 资深新闻分析家埃默.戴维(Elmer Davis)在他的书— 我们生来就是自由。他寫這本書的信念，肯定受到使徒保罗的影響。对保罗而言，他在基督里的属灵自由远远超过名气，或甚至超过安全。他愿意为生來自由而战。
Paul’s first fight
for Christian liberty was at the Jerusalem
Council (Acts 15:1–35; Gal. 2:1–10); his second was at a private meeting with
Peter (Gal. 2:11–21). Had
Paul been unwilling to wage this spiritual warfare, the church in the first
century might have become only a Jewish sect, preaching a mixture of law and
grace. But because of Paul’s courage, the gospel was kept free from legalism,
and it was carried to the Gentiles with great blessing. Before we look at the
three acts in the first drama, the Council at Jerusalem, we must get acquainted with the
participants. Paul, of course, we know as the great apostle to the Gentiles.
保罗首次为基督徒自由而战是在耶路撒冷大公会议上（徒15：1-35; 加2：1-10）; 第二次是他与彼得的私人会面的交談上（加2：11-21）。若保罗沒有致力进行这属灵的争战，那么，在第一世纪的教会，可能只会有犹太教派，传播律法和恩典的混合教義。但是由于保罗的勇气，福音不受律法主義的影响，并且帶着极大的祝福传给外邦人。在觀看第一部戏剧 “耶路撒冷的大公会議” 中的三場景之前，必须要了解与会的人。当然，保罗是我们知道的， 他是外邦人的伟大使徒。
Barnabas was one of
Paul’s closest friends. In fact, when Paul tried to get into the fellowship of
the Jerusalem
church, it was Barnabas who opened the way for him (Acts 9:26–28).
巴拿巴是保罗最亲密的朋友之一。事实上，当保罗试图进入耶路撒冷教会的团契时，正是巴拿巴为他引路（徒 9：26-28）。
The name Barnabas
means “son of encouragement,” and you will always find Barnabas encouraging
somebody. When the gospel came to the Gentiles in Antioch, it was Barnabas who was sent to
encourage them in their faith (Acts 11:19–24).
巴拿巴的名字有 “勸慰子” 的意思，你总会发现他在鼓励別人。当福音来到安提阿的外邦人中时，巴拿巴被派去鼓励信徒他们的信心（徒11：19-24）。
Thus, from the
earliest days, Barnabas was associated with the Gentile believers. It was
Barnabas who enlisted Paul to help minister at the church in Antioch (Acts 11:25–26), and the two of them worked together, not only
in teaching, but also in helping the poor (Acts 11:27–30).
因此，从最初的日子开始，巴拿巴就与外邦信徒联系在一起。巴拿巴是邀请保罗帮助安提阿教会事工的功臣（徒 11：25-26），他们俩一起工作，不仅在教導上，也在帮助穷人的事工上（徒 11：27-30）。
Barnabas
accompanied Paul on the first missionary trip (Acts 13:1—14:28) and had seen God’s blessings on the
gospel that they preached. It is worth noting that it was Barnabas who
encouraged young John Mark after he had dropped out of the ministry and
incurred the displeasure of Paul (Acts 13:13;
15:36–41). In later years,
Paul was able to commend Mark and benefit from his friendship (Col. 4:10; 2
Tim. 4:11).
在第一次传教旅行中，巴拿巴陪伴保罗同行（徒13：1-14：28）并且看到了上帝对他们传讲福音的祝福。值得提出的是，巴拿巴鼓励年轻的约翰.马可(John Mark),當他在第一次旅行传道工作退出後，同時引起保罗對他的不满（徒13:13;
15：36-41）。但在后来的几年里，保罗能够赞美马可，并从他的友谊中受益，完全是得力於巴拿巴的鼓勵（西 4:10;
提后 4:11）.
Titus was a Gentile believer who worked
with Paul and apparently was won to Christ through the apostle’s ministry
(Titus 1:4). He was a product of the apostle’s ministry among the Gentiles, and
was taken to the Jerusalem
conference as “exhibit A” from the Gentile churches. In later years, Titus
assisted Paul by going to some of the most difficult churches to help them
solve their problems (2 Cor. 7;Titus 1:5).
提多是外邦人信徒，与保罗合作，显然是通过使徒保羅的事工，在基督裡赢得了的信徒（多 1：4）。他是保羅在外邦人中職事的果子，且带到耶路撒冷的大公会议，作为来自外邦人教会的 “展览品”。在后来的几年里，提多通过前往一些最困难的牧養的教会，帮助保羅解决他们的问题（林前 7; 多 1：5）.
Three men were the
“pillars” of the church in Jerusalem:
Peter; John; and James, the brother of the Lord (who must not be confused with
the apostle James, who was killed by Herod, Acts 12:1–2). Peter we know from
his prominent part in the accounts in the Gospels as well as in the first half
of the book of Acts. It was to Peter that Jesus gave “the keys,” so that it was
he who was involved in opening the door of faith to the Jews (Acts 2), the
Samaritans (Acts 8), and the Gentiles (Acts 10). John we also know from the
gospel records as one of Christ’s “inner three” apostles, associated with Peter
in the ministry of the Word (Acts 3:1ff.).
耶路撒冷教会的 “三大支柱”：彼得; 约翰;
和主的兄弟雅各（不要与使徒雅各混淆，后者被希律杀害，徒 12：1-2）。从福音书中的重要部分以及佔有使徒行传的前半部中都記載彼得，得知他在耶路撒冷教会中的地位。对彼得说，耶稣给了他 “钥匙”，所以他是参与向犹太人（徒 2章），撒玛利亚人（徒 8章）和外邦人（徒 10章）打开信仰之门的人。我们也从四福音書中知道彼得是靠近基督的 “三個” 使徒之一，他們与彼得在傳上帝話語的事工中的同伴（徒 3：1比照研讀）。
It is James who
perhaps needs more introduction. The gospel record indicates that Mary and
Joseph had children, and James was among them (Matt. 13:55; Mark 6:3). (Of course, Jesus was born
by the power of the Spirit, and not through natural generation, Matt. 1:18–25;
Luke 1:26–38.) Our Lord’s brothers and sisters did not believe in Him during
His earthly ministry (John 7:1–5). Yet we find “his brethren” associated with
the believers in the early church (Acts 1:13–14).
Paul informed us that the risen Christ appeared to James, and this was the
turning point in his life (1 Cor. 15:5–7). James was the leader of the early
church in Jerusalem
(Acts 15; see also 21:18).
He was also the writer of the epistle of James; and that letter, plus Acts 21:18, would suggest that he was
very Jewish in his thinking.
雅各可能需要較多的介绍。四福音中表明玛利亞和约瑟夫所生的孩子中，雅各是其中之一（太
13:55; 可 6：3）。 （耶稣是靠圣灵成孕，上帝的大能而生，而不是人為自然而生，太 1章18至25節; 路
1章26至38 我们的主的兄弟姐妹，在祂於地上的事工中，靠近i祂而都不相信祂。 （约
7：1-5）。然而，我们发现 “祂的弟兄中” 与早期教会的信徒有关（徒 1：13-14）。保罗告诉我们，复活的基督向雅各显现，这是他生命中的转折点（林前 15：5-7）。雅各是耶路撒冷早期教会的领袖（徒 15章;又见 21:18）。他也是雅各书信的作者; 那封信，再加上使徒行传21章18節，就暗示他充滿犹太人的思想。
Along with these
men, and the “apostles and elders” (Acts 15:4, 6), were a group of “false
brethren” who infiltrated the meetings and tried to rob the believers of their
liberty in Christ (Gal. 2:4). Undoubtedly these were some of the Judaizers who
had followed Paul in church after church and had tried to capture his converts.
The fact that Paul called them “false brethren” indicates that they were not
true Christians, but were only masquerading as such so they could capture the
conference for themselves.
与同其他一些人及 “使徒和长老”（徒 15：4,6）一起都是一群 “虚假的弟兄”，他们渗透会议中，试图抢夺信徒在基督里的自由（加 2：4）。无疑的，他們是一些犹太律法師，他们緊跟随著保罗從一個教会到另一個教會，企圖從保羅的教會里偷走他的信徒。保罗称他们为 “假弟兄”
的事实，是表明他们不是真正的基督徒，而只是伪装成这样，所以他们可以为自己控制会议。
This, then, is the
cast of characters. Acts 15 should be read along with Galatians 2:1–10 to get
the full story of the event.
这些角色就是參加會議的阵容。使徒行传15章，应与加拉太书2章1-10等節一起阅读，以了解事件的全部内容。
Act 1—The Private
Consultation (2:1–2)
第一幕 - 私下的协商（2：1-2）
Paul and Barnabas had
returned to Antioch from their first missionary journey, excited about the way
God had “opened the door of faith unto the Gentiles” (Acts 14:27). But the Jewish legalists in Jerusalem
were upset with their report; so they came to Antioch and taught, in effect,
that a Gentile had to become a Jew before he could become a Christian (Acts
15:1).
保罗和巴拿巴从他们的第一次传教旅程回到安提阿，对上帝 “为外邦人敞开信心之门” 的方式感到兴奋(徒 14:27)
但耶路撒冷的犹太律法师对他们的报告感到不满; 所以他们才来到安提阿，實際上是要教导外邦人成为基督徒之前，必须先成为犹太人（徒15：1）。
Circumcision, which
they demanded of the Gentiles, was an important Jewish rite, handed down from
the days of Abraham (Gen. 17). Submitting to circumcision meant accepting and
obeying the whole Jewish law. Actually, the Jewish people had forgotten the
inner, spiritual meaning of the rite (Deut. 10:16; Jer. 4:1–4; Rom. 2:25–29),
just as some churches today have lost the spiritual meaning of baptism and have
turned it into an external ritual. The true Christian has experienced an inner
circumcision of the heart (Col. 2:10–11) and does not need to submit to any
physical operation (Phil. 3:1–3).
他们要求外邦人的割礼，是信犹太教的重要仪式，从亚伯拉罕时代传下来的傳統（创17）。接受割礼的意思是，遵守整个犹太教的律法。实际上，犹太人已经忘记該仪式的内在和屬靈意义（申 10:16;
耶 4：1-4;
罗 2：25-29），正如今天的一些教会已经失去了教会的屬的意义一样，把洗禮变成了外在的仪式。真正的基督徒需经历了内心割礼（西 2：10-11），不需要接受任何身体部分的割除（腓3：1-3）。
When Paul and
Barnabas confronted these men with the truth of the gospel, the result was a
heated argument (Acts 15:2). It was decided that the best place to settle the
question was before the church leaders in Jerusalem.
We should not think that this “Jerusalem
Conference” was a representative meeting from all the churches, such as a
denominational conference; it was not. Paul, Barnabas, Titus, and certain other
men from Antioch
represented the Gentile Christians who had been saved totally apart from Jewish
law; but there were no representatives from the churches Paul had established
in Gentile territory.
当保罗和巴拿巴用福音的真理面对这些人时，结果是激烈的争论（徒15：2）。决定解决问题的最佳地点是在耶路撒冷的教会领袖面前。我们不应该认为这次 “耶路撒冷会议” 是所有教会的代表性会议，例如教派会议; 它不是。保罗，巴拿巴，提多和安提阿的其他一些人代表，是完全脱离犹太律法的外邦基督徒; 但保罗在外邦人中間建立的教会没有代表。
When the deputation
arrived in Jerusalem,
they met privately with the church leaders. Paul did not go to Jerusalem because the church sent him; he
“went up by revelation”—that is, the Lord sent him (compare Gal. 2:1 and 1:12). And the Lord gave him the
wisdom to meet with the leaders first so that they would be able to present a
united front at the public meetings.
当代表团抵达耶路撒冷时，他们私下会见了教会领袖。保罗不是因为教会的指派去耶路撒冷; 他是 “通过启示而上耶路撒冷” ， 也就是说，是主派他去的（比较 加2：1和1:12）。主赐给他智慧，先与领袖会面，以便他们能够在公开会议上意見一致。
“Lest by any means I
should run, or had run, in vain” (Gal. 2:2) does not mean that Paul was unsure
either of his message or his ministry. His conduct on the way to the conference
indicates that he had no doubts (Acts 15:3). What he was concerned about was
the future of the gospel among the Gentiles, because this was his specific
ministry from Christ. If the “pillars” sided with the Judaizers, or tried to compromise, then
Paul’s ministry would be in jeopardy. He wanted to get their approval before he
faced the whole assembly; otherwise a three-way division could result.
“惟恐我現在, 或是從前, 徒然奔跑”（加2：2）并不是說保罗他的信息或的事工不确信。他在前往会议途中的行为，表明他毫不怀疑（徒15：3）。他所关心的是外邦人福音的未来，因为这是他从基督那里得到的具体事工。如果 “支柱” 与犹太律法師站在一边，或试图妥协，那么保罗的事工就会处于危難之中。他想在面对整个集会之前，得到他们的认同; 否则可能會导致三方面的分裂的結果。
What was the result
of this private consultation? The apostles and elders approved Paul’s gospel.
They added nothing to it (Gal. 2:6b) and thereby declared the Judaizers to be
wrong. But this private meeting was only the beginning.
私下商討的结果是什么？使徒和长老们都认可保罗的福音。他们没有添加任何内容（加2：6節下半段），因此宣称犹太律法師是错的。但这私下会议只是大公會議的开始。
Act 2—The Public
Convocation (2:3–5)
第二幕 — 公開討論（2：3-5）
The historical
account of the Council of Jerusalem
is recorded by Luke (Acts 15:6–21). Several witnesses presented the case for the gospel of the
grace of God, beginning with Peter (Acts 15:7–11). It was he who had been
chosen by God to take the gospel to the Gentiles originally (Acts 10); and he
reminded the assembly that God gave the Holy Spirit to the believing Gentiles
just as He did to the Jews, so that there was “no difference.”
路加福音记载耶路撒冷会议的历史记录（徒15：6-21）。从彼得开始的几位見證者，提出了关于上帝恩典福音的案例（徒15：7-11）。說是上帝选择他福音传给外邦人（徒10章）; 彼得提醒大会成員说，是上帝将圣灵赐给外邦人的信徒，正如祂对犹太人所做的那样，所以“没有区别。”
This had been a
difficult lesson for the early Christians to learn, because for centuries there
had been a difference between Jews and Gentiles (Lev. 11:43–47; 20:22–27). In His death on the cross, Jesus had broken
down the barriers between Jews and Gentiles (Eph. 2:11–22), so that in Christ there are no
racial differences (Gal. 3:28).
In his speech to the conference, Peter made it clear that there is but one way
of salvation: faith in Jesus Christ.
对早期的基督徒来说，這是艰难的功課，因为几个世纪以来，在犹太人和外邦人之间有区别（利11：43-47;
20：22-27）。當耶稣死在十字架上时，耶稣打破了犹太人与外邦人之间的隔阂（弗2：11-22），因此在基督里没有种族差异（加3:28）。彼得在会议中明确指出，只有一种救赎：就是对耶稣基督的信心。
Then Paul and
Barnabas told the assembly what God had done among the Gentiles (Acts 15:12), and what a “missionary
report” that must have been! The “false brethren” who were there must have
debated with Paul and Barnabas, but the two soldiers of the cross would not
yield. Paul wanted the “truth of the gospel” to continue among the Gentiles
(Gal. 2:5).
然后保罗和巴拿巴告诉大会，上帝在外邦人中所做的事（徒15:12），以及必须有的 “宣教报告”！ 在那里的 “假弟兄” 必须与保罗和巴拿巴辩论，但衛護主十字架的两名戰士沒有屈服。保罗希望在外邦人中继续傳 “福音的真理”（加2：5）。
It seems that Titus
became a test case at this point. He was a Gentile Christian who had never
submitted to circumcision. Yet it was clear to all that he was genuinely saved.
Now, if the Judaizers were right (“Except ye be circumcised after the manner of
Moses, ye cannot be saved,” Acts 15:1), then Titus was not a saved man. But he
was a saved man, and gave evidence of having the Holy Spirit; therefore, the
Judaizers were wrong.
在受割礼这点上，提多似乎成了试驗的案例。他是沒有受割礼的外邦基督徒。但很明显，他是真的得救了。现在，如果犹太律法師是對的（“你们要按照摩西的律法行割礼，否則你们不能得救”（徒15：1），那么提多就不是得救的基督徒。但他是得救的人，并且证明他有圣灵; 因此，犹太律法師是错误的。
At this point, it
might be helpful if we considered another associate of Paul—Timothy (see Acts
16:1–3). Was Paul being inconsistent by refusing to circumcise Titus, yet
agreeing to circumcise Timothy? No, because two different issues were involved.
In the case of Timothy, Paul was not submitting to Jewish law in order to win
him to Christ. Timothy was part Jew, part Gentile, and his lack of circumcision
would have hindered his ministry among the people of Israel. Titus was a full Gentile,
and for him to have submitted would have indicated that he was missing
something in his
Christian experience. To have circumcised Titus would have been cowardice and
compromise; not to have circumcised Timothy would have been to create
unnecessary problems in his ministry.
在这点上，如果我们考虑保罗的另一位同事提摩太（见 徒16：1-3），對这裡的說明可能会有所帮助。保罗是堅決的拒绝提多受割礼，而又同意给提摩太行割礼，這是矛盾的吗？不，因为涉及两種不同的情況。在提多的情形下，保罗没有遵守犹太律法，却使提多赢得基督。提摩太是部分犹太人，部分外邦人。若沒有為他行割礼，会阻碍他在以色列人中传福音。提多是完完全全的外邦人，若為提多行割禮，就表明他在基督徒的经历中遗失了某些东西。為提多行割礼是怯懦和妥协; 没有受割礼的提摩太，会在他的事工中，制造不必要的问题。
James, the leader of
the church, gave the summation of the arguments and the conclusion of the
matter (Acts 15:13–21). As
Jewish as he was, he made it clear that a Gentile does not have to become a Jew
in order to become a Christian. God’s program for this day is to “take out of
the Gentiles a people for His name.” Jews and Gentiles are saved the same way:
through faith in Jesus Christ. James then asked that the assembly counsel the
Gentiles to do nothing that would offend unbelieving Jews, lest they hinder
them from being saved. Paul won the battle.
教会领袖雅各总结了爭论和為大公會議作结论（徒15：13-21）。作为犹太人的雅各，明确的表示外邦人不必要先成为犹太人，而後成为基督徒,。上帝今日的计划是 “因祂的名得到外邦人。” 犹太人和外邦人以同样的方式得救：是通过对耶稣基督的信心。雅各然后要求大会劝告外邦人不要做任何冒犯及擾亂不信的犹太人的事，以免他们不能得救。保罗赢得了这场战斗。
His view prevailed in
the private meeting when the leaders approved his gospel and in the public
meeting when the group agreed with Paul and opposed the Judaizers.
在私下会议中，雅各的观点同意保羅的福音，在小组的公开会议中，他同意保罗，并反对犹太律法師都使保羅的立場占優勢。
Echoes of the Jerusalem Conference are
heard repeatedly in Paul’s letter to the Galatians. Paul mentioned the “yoke of
bondage” (Gal. 5:1), reminding us of Peter’s similar warning (Acts 15:10). The themes of liberty and
bondage are repeated often (Gal. 2:4; 4:3, 9, 21–31; 5:1), as is the idea of
circumcision (Gal. 2:3; 5:3–4; 6:12–13).
耶路撒冷会议的影響，常常在保罗给加拉太人书信中反复的出現。他提到了“束缚的轭”（加5：1），是提醒我们彼得类似的警告（徒15:10）。在提及自由和束缚的主题時（加2：4;
4：3,9,21-31; 5：1），重复的考慮割礼的意念（加2：3;
5：3-4; 6：12-13）。
Centuries later,
today’s Christians need to appreciate afresh the courageous stand Paul and his
associates took for the liberty of the gospel. Paul’s concern was “the truth of
the gospel” (Gal. 2:5, 14), not the “peace of the church.” The wisdom that God
sends from above is “first pure, then peaceable” (James 3:17). “Peace at any price” was not Paul’s
philosophy of ministry, nor should it be ours.
几世纪之后的今天，基督徒需要重新感謝保罗，及其同伴为福音自由，所采取的勇敢立场。保罗关心的是 “福音的真理”（加2：5,14），而不是 “教会的平靜”。上帝从天上发出的智慧是 “先聖洁，然后平安”（雅3:17） 。 “不惜任何代价去得教會的平靜” 不是保罗的事奉的哲学，也不应该是我们的。
Ever since Paul’s
time, the enemies of grace have been trying to add something to the simple
gospel of the grace of God. They tell us that a man is saved by faith in Christ
plus something—good works, the Ten Commandments, baptism, church membership,
religious ritual—and Paul made it clear that these teachers are wrong. In fact,
Paul pronounced a curse on any person (man or angel) who preaches any other
gospel than the gospel of the grace of God, centered in Jesus Christ (Gal.
1:6–9; see 1 Cor. 15:1–7 for a definition of the gospel). It is a serious thing
to tamper with the gospel.
自从保罗时代以来，抗拒上帝恩典的敌人，一直试图在祂的恩典的純樸的福音中，添加东西。他们說，人靠對基督的信心而得救，還得加上善行，十诫，洗礼，教会會员，宗教仪式 等，保罗明确指出教導这些的教师是错的。事实上，保罗对任何其他传福音的人（人或天使），不是以耶稣基督为中心的上帝恩典的福音者, 都要被诅咒（加1：6-9;
见 林前15：1-
7 記載对福音的定义）。篡改福音是严肃的事。
Act 3—The Personal
Confirmation (2:6–10)
第3幕 : 个人的确认（2：6-10）
The Judaizers had
hoped to get the leaders of the Jerusalem
church to disagree with Paul. By contrast, Paul made it clear that he himself
was not impressed either by the persons or the positions of the church leaders.
He respected them, of course. Otherwise he would not have consulted with them
privately. But he did not fear them or seek to buy their influence. All he wanted
them to do was recognize “the grace of God” at work in his life and ministry
(Gal. 2:9), and this they did.
犹太律法師希望耶路撒冷教会的领袖不要確認保罗。相比之下，保罗清楚地表明他自己，并没有被耶路撒冷教会的领袖等人，或他們的职位所加的壓力。当然，保羅尊重他们。否则他就不会私下討教他们的咨询。但他并不害怕他们，或试图赢得他们的影响力。他所要他們做的，就是肯定他的生命和職事所致力的 “上帝恩典” 的教義（加 2：9），他们做到了。
Not only did the
assembly approve Paul’s gospel, and oppose Paul’s enemies, but they encouraged
Paul’s ministry and recognized publicly that God had committed the Gentile
aspect of His work into Paul’s hands. They could add nothing to Paul’s message
or ministry, and they dared not take anything away. There was agreement and
unity: One gospel would be preached to Jews and to Gentiles.
大会不仅僅赞成保罗的福音，而且反对保罗的敌人，但他们且鼓励保罗的事工，并公开承认上帝将祂的傳福音給外邦人的職份，交给了保罗。他们不可能为保罗的信息或事工增添任何东西，他们也不敢拿走任何东西。意見調和而合一：传给犹太人和外邦人的只有這惟一種的福音。
待續
However, the leaders
recognized that God had assigned different areas of ministry to different men.
Apart from his visit to the household of Cornelius (Acts 10) and to the
Samaritans (Acts 8), Peter had centered his ministry primarily among the Jews. Paul
had been called as God’s special ambassador to the Gentiles. So, it was agreed
that each man would minister in the sphere assigned to him by God.
然而，领导者认知上帝已将不同的職事分配给不同的人。除了访问哥尼流家族（徒
10章）和撒玛利亚人（徒 8章）之外，彼得的主要職事是集中在犹太人身上。而保罗被称为上帝对外邦人的特别大使。所以，大家同意他們兩人都会在上帝指派给他們的職份内事奉。
“The
gospel of the circumcision” and “the gospel of the uncircumcision” are not two
different messages; it had already been agreed that there is only one
gospel. Rather, we have here two
different spheres of ministry, one to the Jews and the other to the Gentiles.
Peter and Paul would both preach the same gospel, and the same Lord would be at
work in and through them (Gal. 2:8), but they would minister to different
peoples.
“割礼的福音” 和 “不受割礼的福音” 不是两个不同的信息; 大會已经同意只有惟一的福音。雖然，我們有两个不同的職事的领域，一是犹太人，另一是外邦人。彼得和保罗都只传講同样的福音，并且同一位主将在他们中间工作（加 2：8），但他们会服侍不同的。
This does not mean
that Paul would never seek to win the Jews. To the contrary, he had a great
burden on his heart for his people (Rom. 9:1–3). In fact, when Paul
came to a city, he would first go to the Jewish synagogue, if there was one,
and start his work among his own people. Nor was Peter excluded from
ministering to the Gentiles. But each man would concentrate his work in his own
sphere assigned to him by the Holy Spirit. James, Peter, and John would go to
the Jews; Paul would go to the Gentiles (Gal. 2:9b, where the word heathen
means “Gentile nations”).
这并不意味着保罗永远不会寻求赢得犹太人。相反，他为自己的同胞带来了沉重的负担（罗 9：1-3）。事实上，当保罗来到城市时，如果有犹太教堂，他都会首先去該教堂，并在他自己的同族中开始他的工作。彼得也没有被排除在外邦人之外。但每个人都会将自己的工作集中在，由圣灵分配给他的職份范围内。雅各，彼得和约翰会去犹太人那裡; 保罗会去外邦人中（加 2：9 下，其中，异教徒的意思是指 “外邦人的國家”）。
The Jerusalem Conference
began with a great possibility for division and dissension; yet it ended with
cooperation and agreement. “Behold, how good and how pleasant it is for
brethren to dwell together in unity” (Ps. 133:1). Perhaps we need to practice
some of this same cooperation today.
耶路撒冷会议开始时，很有可能造成分裂和糾紛; 但它却以合一和协议结束。 “看哪，弟兄和睦相處是多么美好，多么喜樂”（诗 133：1）。也许我们今天需要操練同样的調和與合一。
We need to recognize the fact that God calls
people to different ministries in different places; yet we all preach the same
gospel and are seeking to work together to build His church. Among those
who know and love Christ, there can be no such thing as “competition.” Peter
was a great man, and perhaps the leading apostle; yet he gladly yielded to
Paul—a newcomer— and permitted him to carry on his ministry as the Lord led
him. Previously, Paul explained his independence from the apostles (Gal. 1);
now in Galatians 2 he points out his interdependence with the apostles. He was
free, and yet he was willingly in fellowship with them in the ministry of the
gospel.
我们需要认识這一事實， 上帝是呼召人到不同地方去做不同事工; 然而，都传講惟一的福音，并且共同一致努力的寻求建立上帝的教会。在那些认识和爱基督的人中，不可能有 “竞争” 这样的事發生。彼得是伟人，也许是領頭的使徒; 然而他很乐意屈服于保罗 --- 新工人 ---
并允许保羅在主引导他的时候继续他的事工。以前，保罗解释了他的使徒職份是独立（加 第1章）; 现在，在加拉太书第2章中，他指出了他与所有使徒的相互依赖。他是自由的，但他却愿意在福音的事工中与他们相交。
We move next from
the theological to the practical—helping the poor (Gal. 2:10). Certainly these things go together.
Correct doctrine is never a substitute for Christian duty (James 2:14–26). Too often our church
meetings discuss problems, but they fail to result in practical help for the
needy world. Paul had always been interested in helping the poor (Acts 11:27–30), so he was glad to follow
the leaders’ suggestion.
我们接下来从神学談到实际---帮助穷人（加 2:10）。当然这些教義都是合一的。正确的教义永远不能以基督徒的职责來代替（雅 2：14-26）。我们的教会会议常常讨论问题，但它们未能为有需要的世界提供实际帮助。保罗一直有兴趣帮助穷人（徒 11：27-30），所以，他很高兴听从领导人的建议。
Even though the
conference ended with Paul and the leaders in agreement, it did not permanently
solve the problem. The Judaizers did not give up, but persisted in interfering
with Paul’s work and invading the churches he founded. Paul carried the good
news of the council’s decision to the churches in Antioch, Syria, and Cilicia (Acts 15:23)
and in the other areas where he had ministered (Acts 16:4). But the Judaizers
followed at his heels (like yelping dogs, see Phil. 3:1–3), starting at Antioch, where they even
swayed Peter to their cause (see Gal. 2:11ff.).
虽然会议以保罗和领导人的协议结束，但并没有永久地解决问题。犹太律法師并没有放弃，而是坚持干涉保罗的工作，并進入他所建立的教会。保罗向安提阿，叙利亚和基利家的教会（徒 15:23）以及他所服事的其他地区（徒 16：4）传达大公会議决定的好消息。但犹太律法師紧随其后（像哈巴狗纏身，见 腓3：1-3），从安提阿开始，在那里他们甚至動摇彼得的事工（见 加 2：11比照研讀）。
There is little
question that the Judaizers went to the churches of Galatia to sow their seeds
of discord, and for this reason Paul had to write the letter we are now
studying. It may have been written from Antioch
shortly after the Council of Jerusalem,
though some scholars date it later and have Paul writing from either Ephesus or Corinth. These historical
details are important, but they are not vital to an understanding of the letter
itself. Suffice it to say that this is probably Paul’s earliest letter, and in
it we find every major doctrine that Paul believed, preached, and wrote about
in his subsequent ministry.
毫无疑问，犹太律法師去加拉太教堂播下不和谐的种子，因此保罗才必须写下我們正在研究的這封信。它可能是在耶路撒冷会议之后不久，从安提阿写的，尽管有学者们認為寫書的時間稍后，認為是保罗在以弗所或哥林多写的。該历史细节很重要，但它们对于理解信的本身并不重要。我只想说，这可能是保罗所寫的書信中最早的一封，因為在書信中我们發現，在保罗随后的事工中所相信的，传讲和写下的每一个主要教义，都已早在於該信內。
The curtain falls
on this drama, but it will go up to reveal another. Once again God’s “freedom
fighter” will have to defend the truth of the gospel, this time before Peter.
戲幕在這局戲上落下，但它会在另一局戲中升起。上帝的 “為自由而戰的斗士” 必须再次捍卫福音的真理，这次是在彼得面前。
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