1630 英翻中(加拉太5課) Bewithched and Bothered 邪術和麻煩 30/06/2026
Chapt. 5 Bewithched and Bothered Galatians 3:1–14
第五課 邪術和麻煩 加拉太书 3:1-14
The sixty verses
that make up Galatians 3 and 4 are some of the strongest writing that Paul ever
penned. But, after all, he was in a battle! He was out to prove that salvation
is by grace alone, and not by the works of the law. His opponents had used
every possible means to try to capture the churches of Galatia
加拉太书3章和4章共有60节经文，是保罗所写过的書信中最强勁的经文。但是，毕竟他正在战斗中！他要证明拯救只能靠上帝的恩典，而不是律法的功能。他的对手用尽一切可能的方法，来作弄加拉太的教會，保罗全力以赴的与他们作战。在辩论中，保羅用盡他所深知(know不是浮淺)的教義，也不是以业余爱好者的態度，來馬馬糊糊的去應付，所以，在这两章中，他确实证明了自己的能力。他的逻辑是无懈可击。
Paul used six
different arguments to prove that God saves sinners through faith in Christ and
not by the works of the law. He began with the personal argument (Gal. 3:1–5)
in which he asked the Galatians to recall their personal experience with Christ
when they were saved. Then he moved into the scriptural argument (Gal. 3:6–14),
in which he quoted six Old Testament passages to prove his point. In the
logical argument (Gal. 3:15 –29)
he reasoned with his readers on the basis of what a covenant is and how a
covenant works. He then presented the historical argument (Gal. 4:1–11),
explaining the place of law in the history of Israel
保罗使用六种不同的论點来印证，上帝是以罪人對基督的信心來拯救他，不是因他遵守律法的善行。保羅从个人的论点（加 3：1-5）开始，他要求加拉太人回忆起，他们得救时与基督的个人關係的經歷。然后进入聖经上帝話語的论证（加 3：6-14），其中他引用了六篇旧约经文来证明他的論点。在逻辑论证中（加 3：15-29），他根据與上帝立约的內容，以及立約的运作方式來向他的读者进行推理。然后，他提出了历史论证（加 4：1-11），解释立約在以色列的律法历史中地位。
At this point,
Paul’s love for his converts came to the surface. The result is a sentimental
argument (Gal. 4:12 –18) as
the apostle appealed to them to remember his love and their happy relationship
in days past. But then Paul went right back to his close reasoning, and
concluded with the allegorical argument (Gal. 4:19 –31) based on the life of Abraham and his
relationships with Sarah and Hagar. Practical application of his doctrinal
argument follows in the last two chapters.
在这点上，保罗非常明顯的表露出，他對跟隨他的信徒的爱。這是情感论证的總结（加 4：12-18），因为使徒要提醒他们，回憶起在过去的日子里，他對他們的爱和喜樂的关系。但是，保罗后来立刻回到他的寓意的论证，來作推理的結論，是根据亚伯拉罕的生平以及他与撒萊和夏甲的关系（加 4：19-31）。他的教义论证的应用寫在最后两章。
1.
The Personal Argument (3:1–5)
1. 个人论証（3：1-5）
The key to this
section is in the word suffered (Gal. 3:4), which can be translated
“experienced.” Paul asked, “Have you experienced so many things in vain?” The
argument from Christian experience was a wise one with which to begin, because
Paul had been with them when they had trusted Christ. Of course, to argue from
experience can be dangerous, because experiences can be counterfeited and they
can be misunderstood. Subjective experience must be balanced with objective
evidence, because experiences can change, but truth never changes. Paul balanced
the subjective experience of the Galatian Christians with the objective
teaching of the unchanging Word of God (Gal. 3:6–14).
这段經節的关键詞是 “苦难”（加 3：4），可以翻译成 “经歷”。保罗问道，“你們经历过这么多苦難都是徒劳的嗎？” 基督徒经歷的论证是明智的开始，因为他們信靠基督的时候，保罗与他们在一起。当然，从经歷中去争辯，可能是危险的，因为经歷可能會伪造，并且可能會误解。主观经歷须配合客观的真理來印证，因为经歷可以改变，但真理是永远不会改变的。保罗将加拉太基督徒的主观经歷配合他所教導，不变的上帝话语的客观真理的教導（加 3：6-14）。
It was obvious that
these people had experienced something in their lives when Paul had first
visited them; but the Judaizers had come along and convinced them that their
experience was not complete. They needed something else, and that
“something else” was obedience to the law of Moses. These false teachers had
bewitched them and turned them into fools. In calling them “fools” Paul was not
violating Christ’s words in the Sermon on the Mount (Matt. 5:22), because two
different words are used and two different ideas are expressed. Foolish in
Galatians 3:1 means “spiritually dull” (see Luke 24:25), while the word Jesus
used carries the idea of “a godless person.” Paul was declaring a fact; Jesus
was warning against verbal abuse.
Paul reminded them
that they had truly experienced a meeting with God.
保罗提醒他们，他们确实有与上帝面對面的经历.
They saw God the
Son (v. 1). It was “Christ and him crucified” that Paul had preached in Galatia
他们看到了上帝的儿子（第1节）。保罗在加拉太所传的是 “基督和祂钉十字架”，并且人们几乎可以看到，在十字架上为他们的罪而死的耶穌。在“基督和祂钉十字架” 這詞句前的 “活畫在”， 顯然是希腊語的翻譯，意思是 “公告在人眼前，或在海报上宣告。” 就像我们将重要信息放在海报上，并在公共场所展示在人前一样，所以保罗公开地，将基督活畫呈现在加拉太人眼前，强调耶穌在十字架上为罪人而死。他们听到了这真理，相信它，并遵守它; 结果，就在上帝的家庭裡保羅重生了。
They received God
the Holy Spirit (vv. 23). The Holy Spirit is mentioned 18 times in this
epistle and plays an important part in Paul’s defense of the gospel of the
grace of God. The only real evidence of conversion is the presence of the Holy
Spirit in the life of the believer (see Rom.
他们接受了圣灵上帝（2-3 等节）。在这封书信中，圣灵被提到18次，并且在保罗捍卫上帝恩典的福音中起了重要作用。這是转变信徒生命中的唯一真实证据 –– 圣灵（见 罗 8：9）。保罗提出這重要的问题：他们接受圣灵是因信上帝的话呢，还是因遵守律法所作的善事？ 誠然，只能有惟一的答案：圣灵进入他们的生命裡，是因他们信靠耶稣基督。
I It is important
that we understand the work of the Spirit in salvation and Christian living.
The Holy Spirit convicts the lost sinner and reveals Christ to him (John
16:7–11). The sinner can resist the Spirit (Acts 7:51 ) or yield to the Spirit and trust Jesus Christ. When
the sinner believes in Christ, he is then born of the Spirit (John 3:1–8) and
receives new life. He is also baptized by the Spirit so that he becomes a part
of the spiritual body of Christ (1 Cor. 12:12 –14).
The believer is sealed by the Spirit (Eph. 1:13 –14) as a guarantee that he will one day share in the
glory of Christ.
領悟圣灵在救恩和基督徒生命的事工中，是重要的事。圣灵使失丧的罪人認罪，并向他启示基督（约 16：7-11）。罪人可以抵抗圣灵（徒 7:51）或屈服于圣灵 ，并信靠耶稣基督。当罪人相信基督时，他就会由圣灵而重生（约 3：1-8），并获得新的生命。他也受圣灵的洗，使他成为基督属灵身体的一部分（林前 12：12-14）。信徒受圣灵的印記（弗 1：13-14），有一天，該印記會作为他会分享荣耀的基督的確據。
Since the Holy
Spirit does so much for the believer, this means that the believer has a
responsibility to the Holy Spirit, who lives within his body (1 Cor. 6:19–20). The
Christian should walk in the Spirit (Gal. 5:16 , 25) by reading the Word, praying, and obeying God’s
will. If he disobeys God, then he is grieving the Spirit (Eph. 4:30 ), and if he persists in doing
this, he may quench the Spirit (1 Thess. 5:19 ).
This does not mean that the Holy Spirit will leave him, because Jesus has
promised that the Spirit abides forever (John 14:16 ). But it does mean that the Spirit cannot give him
the joy and power that he needs for daily Christian living. Believers should be
filled with the Spirit (Eph. 5:18 –21),
which simply means “controlled by the Spirit.” This is a continuous experience,
like drinking water from a fresh stream (John 7:37 –39).
So, in their
conversion experience, the believers in Galatia had received the Spirit by
faith and not by the works of the law. This led Paul to another question: “If
you did not begin with the law, why bring it in anyway? If you began with the
Spirit, can you go on to maturity without the Spirit, depending on the flesh?”
The word flesh here does not refer to the human body, but rather to the
believer’s old nature. Whatever the Bible says about “flesh” is usually negative
(see Gen. 6:1–7; John 6:63; Rom. 7:18 ;
Phil. 3:3). Since we were saved through the Spirit and not the flesh, through
faith and not law, then it is reasonable that we should continue that way.
因此，在加拉太的信徒們的悔改經歷中，他們是通過信心，而不是通過律法的工作，而領受聖靈。這促使保羅思想到另一個問題：“如果你不從律法入手，為什麼還要提出律法呢？如果你是從聖靈所生，能否在沒有聖靈感動的情況下，取決於肉體，而能成為成熟的信徒？”肉體這個詞在這裡不是指人體，而是指信徒舊的生來本性。聖經中關於“肉”的意義，通常都是指負面的（見 創 6：1-7；約 6:63；羅 7:18；腓 3：3）。由於我們是通過聖靈而不是肉體而得救，是通過信心而得救，不是靠律法，所以我們繼續靠聖靈的感動，這樣做是合理的。
The illustration of
human birth is appropriate here. Two human parents are required for a child to
be conceived and born, and two spiritual parents are required for a child to be
born into God’s family: the Spirit of God and the Word of God (John 3:1–8; 1
Peter 1:22–25). When a normal child is born, he has all that he needs for life;
nothing need be added. When the child of God is born into God’s family, he has
all that he needs spiritually; nothing need be added! All that is necessary is
that the child have food, exercise, and cleansing that he might grow into
maturity. It would be strange if the parents had to take the child to the
doctor at one month to receive ears, at two months to receive toes, and so on.
在这里, 以人的出生作例证是很合适的。孩子受孕及出生需要父母兩人才行，在上帝的家庭中孩子成孕及出生，也需要两个属灵的父母：聖灵上帝和祂的話（约 3：1-8;
彼前 1：22-25）。当孩子是正常的出生时，他拥有他生活所需的一切; 不需要添加別的東西。当上帝的孩子出生在祂的家庭中时，他拥有在属灵上帝家中所需用的一切; 没有必要添加！孩子所必需要的是 :
食物，运动和清洁，這樣他才可能会漸漸长大至成熟。如果父母生孩子後，必须在一个月内送孩子去看医生接受耳朵治療，两个月去接受脚趾治療等等，这真是奇怪的事。
“You
have begun in the Spirit,” wrote Paul. “Nothing need be added! Walk in the
Spirit and you will grow in the Lord.”
保罗写道, “你已经开始了圣灵內住，没有必要添加任何別的！與圣灵同行，你就会在主里成长。”
They experienced
miracles from God the Father (v. 5). The ‘He’ in this verse refers to the
Father as the One who ministers the Spirit and “worketh miracles among
[them].” The same Holy Spirit who came into the believer at conversion
continues to work in him and through him so that the whole body is
built up (see Eph. 4:16 ;
Col. 2:19). The Father continues to supply the Spirit in power and blessing,
and this is done by faith and not by the works of the law. The phrase
among you can also be translated “within you.” These miracles would therefore
include wonderful changes within the lives of the Christians, as well as signs
and wonders within the church fellowship.
“Do you really
believe the miracles in the Bible?” a skeptic asked a new Christian who had
been a terrible drinker.
一位怀疑论者问新相信耶穌的醉酒的基督徒，
“你真的相信聖經中的神跡嗎?
”
“Of course I do!”
the believer replied.
醉酒的信徒回答道， “是的，我相信！”
The skeptic
laughed. “Do you mean that you really believe that Jesus could turn water into
wine?” he asked.
怀疑论者笑了，他繼續的問， “你的意思是说你真的相信耶稣会把水变成酒吗？”
“I sure do! In my
home He turned wine into food and clothing and furniture!”
“当然是真的！在我的家里，耶穌把酒变成了食物，衣服和家具！”
2. The Scriptural Argument (3:6–14)
2. 圣经的论证（3：6-14
Paul turns now from
subjective experience to the objective evidence of the Word of God. We never
judge the Scriptures by our experience; we test our experience by the Word of
God. In the first section, Paul asked six questions; in this section he will
quote six Old Testament statements to prove that salvation is by faith in
Christ and not by the works of the law. Since the Judaizers wanted to take the
believers back into the law, Paul quoted the law! And, since they magnified the
place of Abraham in their religion, Paul used Abraham as one of his witnesses!
保罗现在从主观经验转向上帝圣言的客观確据。我们从不根据经验判断圣经; 却是用上帝的话语印證我们的经歷。在第一段經節中，保罗问了六个问题; 在本段經节中，他将引用旧约圣经的六件事来证明，救恩是出於對基督的信心，而不是在律法之下。由于犹太律法師想把信徒带回遵守律法，保罗引用了律法！而且，既然在他们的宗教信仰上，他们将亚伯拉罕的地位宣染擴大， 稱他是他們的父，保罗就把亚伯拉罕作为他的见证之一！
(1). Abraham was saved by faith (vv. 6–7). Paul
began by quoting Moses to show that God’s righteousness was placed to Abraham’s
account only because he believed God’s promise (Gen. 15:6). The words accounted
in Galatians 3:6 and counted in Genesis 15:6 mean the same as imputed in Romans
4:11, 22–24. The Greek word means “to put to one’s account.” When the sinner
trusts Christ, God’s righteousness is put to his account. More than this, the
believer’s sins are no longer put to his account (see Rom.
(1). 亚伯拉罕因信心得救（6-7等节）。保罗开始引用摩西的话来说明因信稱義，亚伯拉罕是是因相信上帝的应许（创 15：6）而算為義。加拉太书3章6節中所记载的 “算為” 一词，和在创世纪15章6節中的算為，与罗马书4章11,22-24等節中所述的意義相同。希腊語的意思是 “算他為義。” 当罪人信靠基督时，上帝的公义就算在祂的帳戶上。更重要的是，信徒的罪就不再算在他的帳戶上（见 罗 4：1-8）。在上帝面前他的罪已赦免，因此，信徒永远不会因为他的罪而受到审判。
The Jewish people
were very proud of their relationship with Abraham. The trouble was, they
thought that this relationship guaranteed them eternal salvation. John the Baptist warned them that
their physical descent did not guarantee spiritual life (Matt. 3:9). Jesus made a clear distinction
between “Abraham’s seed” physically and “Abraham’s children” spiritually (John 8:33 –47). Some people today still
imagine that salvation is inherited. Because mother and father were godly
people, the children are automatically saved. But this is not true. It has well been said, “God has no
grandchildren.”
犹太人以与亚伯拉罕的关系感到自豪。麻烦的是他们认为这种关系，保证了他们永遠的救恩。施洗约翰警告他们，不能依靠是亚伯拉罕的後裔，就能碓保他們属灵的生命（太 3：9）。耶稣明确区分了 “亚伯拉罕的种子” 是屬世的。和“亚伯拉罕的孩子 ”是屬靈的（约 8：33-47）。今天仍然有些人认为救恩可以從遺傳得到。因为父母是敬虔的信徒，孩子们也会自动的得救。但这是错误的。諺語说得好，“上帝没有孙子。”
(2.) This
salvation is for the Gentiles (vv. 8–9). The word heathen (Gal. 3:8), as used
here, simply means Gentiles. Paul’s quotation of Moses (Gen. 12:3) proves that,
from the very beginning of Abraham’s relationship with God, the blessing of
salvation was promised to all the nations of the world. God preached the “good
news” to Abraham centuries ago, and Paul brought that same good news to the
Galatians: Sinners are justified through faith and not by keeping the law. The
logic here is evident: If God promised to save the Gentiles by faith, then the
Judaizers were wrong in wanting to take the Gentile believers back into law.
The true “children of Abraham” are not the Jews by physical descent, but Jews
and Gentiles who have believed in Jesus Christ. All those who are “of faith”
(believers) are blessed with “believing Abraham.”
(2.) 这救恩是为了外邦人（8-9等节）。这里所使用的异教徒（加 3：8）只是意味着外邦人。保罗引用摩西的話（创 12：3）可以证明，从亚伯拉罕与上帝的关系一开始，救赎的祝福就应许给世上所有的国家的人。几个世纪以前，上帝向亚伯拉罕传讲了 “好消息”，保罗给加拉太人带来了同样的好消息：罪人因信得生而不是因遵守律法得救。这逻辑显而易见：如果上帝保证外邦人因信得拯救，那么犹太律法師想要将外邦人的信徒带回遵守律法是错误的。真正的 “亚伯拉罕的子孙” 不是由血统而來的犹太人，而是因相信耶稣基督的犹太人和外邦人。所有那些 “有信心” 的人（信徒）都因與 “有信心的亚伯拉罕”
的關係，而得祝福。
When you read God’s
great covenant with Abraham in Genesis 12:1–3, you discover that many different
blessings were promised—some personal, some national and political, and some
universal and spiritual. Certainly God did make Abraham’s name great; he is
revered not only by Jews, but also by Christians, Muslims, and many others. God
did multiply his descendants, and God did bless those who blessed Abraham. He
also judged those who cursed his descendants (Egypt Babylon Rome 3:16 ).
当你读到创世记12章1至3節中，記載上帝与亚伯拉罕的立约的偉大事件时，你会发现许多不同的祝福同時得到應許 — 有些是个人的，有些是国家和政治的，以及一些普世的和屬靈的。当然，上帝确实使亚伯拉罕的名字顯得伟大; 他不仅受到犹太人的尊敬，也受到基督徒，穆斯林和其他许多人的尊敬。上帝确实繁衍了他的后代，上帝确实祝福那些祝福亚伯拉罕的人。他还審判那些诅咒他的后代的人（埃及，巴比伦，和罗马就是这样的例子）。但是上帝通过亚伯拉罕，和犹太民族所发出的最大的祝福，与我们永恒的救恩有关。耶稣基督是应许的 “种子”，經由祂，所有的世人都受祝福（加 3:16）。
(3). This salvation
is by faith, not law (vv. 10–12). Salvation could never come by obedience to
law because the law brings a curse, not a blessing. Here Paul quoted from
Deuteronomy 27:26. Law demands obedience, and this means obedience in all
things. The law is not a “religious cafeteria” where people can pick and choose
(see James 2:10 –11). Paul
next quoted Habakkuk: “The just shall live by his faith” (Hab. 2:4). This
statement is so important that the Holy Spirit inspired three New Testament
books to explain it, as mentioned before. Romans explains “the just” and tells
how the sinner can be justified before God (see Rom. 1:17 ). Galatians explains how the just “shall
live”; and Hebrews discusses “by faith” (see Heb. 10:38 ). Nobody could ever live “by law” because
the law kills and shows the sinner he is guilty before God (Rom. 3:20 ; 7:7–11).
(3). 救恩是出于信心，而非由於律法（10-12等节）。救赎永远不能因遵守律法而得著，因为律法带来的是咒詛，而不是祝福。保罗引用了申命记27章26節。律法要求人服从，而是要服從所有的規定。律法不是 “宗教自助餐” 人可以隨己意挑选（见 雅 2：10-11）。保罗接下来引用哈巴谷书：“惟義人因信得生”（哈 2：4）。這節聖經意義是這樣的重要，以致圣灵感動人，在三卷新约書卷寫上，用以啟示人，並用来解释如前所述的因信稱義。罗马書解释了 “公義” ，并讲述罪人如何在上帝面前因信称義（见 罗 1:17）。 加拉太书解释，如何 “義人因信得生”;
希伯来书讨论 “靠信心”（见 来 10:38）。没有人能够 “靠律法” 得生，因为律法杀死人，它并向罪人顯示他在上帝面前是有罪的（罗 3:20;
7：7- 11）。
But someone might
argue that it takes faith even to obey the law; so Paul quoted Leviticus to
prove that it is doing the law, not believing it, that God requires (Lev.
18:5). Law says, “Do and live!” but grace says, “Believe and live!” Paul’s own
experience (Phil. 3:1–10), as well as the history of Israel Rom.
但有人可能会说，即使遵守律法，也需要有信心; 因此，保罗引用利未记来证明上帝所要求是行律法，而不是相信它（利 18：5）。律法说：“實行它才能存活！”但恩典说，“因信而得生！” 保罗自己的经历是如此（腓 3：1-10），以色列的历史（罗 10：1-10），也证明沒有行公义，可以拯救罪人; 只有憑信心才能得拯救。
The Judaizers
wanted to seduce the Galatians into a religion of legal works, while Paul
wanted them to enjoy a relationship of love and life by faith in Christ. For
the Christian to abandon faith and grace for law and works is to lose
everything exciting that the Christian can experience in his daily fellowship
with the Lord. The law cannot justify the sinner (Gal. 2:16 ); neither can it give him righteousness
(Gal. 2:21 ). The law
cannot give the gift of the Spirit (Gal. 3:2), nor can it guarantee that
spiritual inheritance that belongs to God’s children (Gal. 3:18 ). The law cannot give life (Gal. 3:21 ), and the law cannot give
liberty (Gal. 4:8–10). Why, then, go back into the law?
犹太律法師想要引诱加拉太信徒，進入律法的宗教信仰，而保罗希望他们藉对基督的信心，來享受爱与生命的关系。若有基督信仰的人，為遵守律法，因而放弃信心和恩典，就會失去基督徒，每日与主相交的一切使人，得到的喜樂。律法不能算罪人為義（加 2:16）; 它也不能给人公義（加 2:21）。 律法不能像圣灵一樣賜予恩赐（加 3：2），也不能保证上帝的儿女是祂的属灵後裔（加 3:18）。律法不能赋予生命（加 3:21），它也不能賦予自由（加 4：8-10）。那么，为什么要回到律法去受綑綁呢?
待續
(4). This salvation
comes through Christ (vv. 13–14). These two verses beautifully summarize all
that Paul had been saying in this section. Does the law put sinners under a
curse? Then Christ has redeemed us from that curse! Do you want the blessing of
Abraham? It comes through Christ! Do you want the gift of the Spirit, but you
are a Gentile? This gift is given through Christ to the Gentiles! All that you
need is in Christ! There is no reason to go back to Moses.
(4). 救恩是来自基督（13-14等节）。这两节经文極優美地概括了保罗在本段經节中所说的一切。是律法将罪人置于诅咒之下嗎? 然后基督将我们从诅咒中救赎出来！ 你想要亚伯拉罕的祝福吗？ 只有来自基督！若你是外邦人，想要圣灵的恩赐吗？ 这礼物只有信靠耶穌基督才能得到！你所需要的一切都在基督里！没有理由再回到摩西那裡。
Paul quoted
Deuteronomy again: “He that is hanged is accursed of God” (Deut. 21:33 nkjv). The Jews did not
crucify criminals; they stoned them to death. But in cases of shameful violation
of the law, the body was hung on a tree and exposed for all to see. This was a
great humiliation, because the Jewish people were very careful in their
treatment of a dead body. After the body had been exposed for a time, it was
taken down and buried (see Josh. 8:29 ;
10:26 ; 2 Sam. 4:12 ).
保羅再次引述申命記，“掛在樹上死的人，是上帝的咀咒者”(申 21:33）。 猶太人沒有將罪犯釘在十字架上； 他們用石頭砸死他們。 但是，在違反律法可恥的情況下，屍體被掛在樹上，暴露給所有人看。 這是極大的屈辱，因為猶太人在處理屍體時非常謹慎。 屍體暴露一段時間後，將其取下並埋葬（見 書 8:29; 10:26; 撒下4:12）。
Of course, Paul’s
reference to a “tree” relates to the cross on which Jesus died (Acts 5:30 ; 1 Peter 2:24 ). He was not stoned and then His dead body
exposed; He was nailed alive to a tree and left there to die. But by dying on
the cross, Jesus Christ bore the curse of the law for us; so that now the
believer is no longer under the law and its awful curse. “The blessing
of Abraham” (justification by faith and the gift of the Spirit) is now ours
through faith in Jesus Christ.
The word redeemed
in Galatians 3:13 means to
purchase a slave for the purpose of setting him free. It is possible to
purchase a slave and keep him as a slave, but this is not what Christ did. By
shedding His blood on the cross, He purchased us that we might be set free. The
Judaizers wanted to lead the Christians into slavery, but Christ died to set
them free. Salvation is not exchanging one form of bondage for another.
Salvation is being set free from the bondage of sin and the law into the
liberty of God’s grace through Christ.
在加拉太书3章13節中的救赎一詞，是付上购买奴隶的贖價，让他得回自由。有可能人购买奴隶，并让他仍成为奴隶，但这不是基督所要做的。我們經由祂在十字架上流出的寶血，以血的代價购买了我们這罪人，使我們得释放而自由。犹太律法師想要引导基督徒成为奴隶，但基督已为使罪人得自由而死。救恩不会從一种束缚换成另一种綑綁。救恩使我們摆脱罪恶和律法的束缚，由信靠基督而进入上帝恩典的自由。
This raises an
interesting question: How could these Judaizers ever convince the Galatian
Christians that the way of law was better than the way of grace? Why would any
believer deliberately want to choose bondage instead of liberty? Perhaps part
of the answer is found in the word bewitched that Paul used in Galatians 3:1.
The word means “to cast a spell, to fascinate.” What is there about legalism
that can so fascinate the Christian that he will turn from grace to law?
由此引起有趣的问题：这些犹太律法師怎么能说服加拉太基督徒，印證律法的方法，比恩典的方式更好呢？ 为什么任何信徒都故意想要选择束缚而不要自由？
部分的答案，也许可以在保罗的加拉太书3章1節中的， “迷惑” 这词加以說明。它是 “施放咒语，让人迷惑。” 律法主义為什么能让基督徒如此受迷惑，使他們会从恩典转向律法呢？
For one thing,
legalism appeals to the flesh. The flesh loves to be “religious”—to obey laws,
to observe holy occasions, even to fast (see Gal. 4:10 ). Certainly there is nothing wrong with
obedience, fasting, or solemn times of spiritual worship, provided that the
Holy Spirit does the motivating and the empowering. The flesh loves to boast
about its religious achievements— how many prayers were offered, or how many
gifts were given (see Luke 18:9–14; Phil. 3:1–10).
是這樣，律法主义对肉体有吸引力。肉体喜欢 “宗教的” 遵守律法，守圣洁的節日，甚至禁食（见 加 4:10）。誠然，若是圣灵的感動和赋予能力，那么行属灵的敬拜，禁食或順服时，並没有错。肉体喜欢誇口自己的宗教成就。 例如，有多少人參與祈祷，或有多少礼物奉獻（见 路 18：9-14;
腓 3：1-10）。
Another
characteristic of religious legalism that fascinates people is the appeal to
the senses. Instead of worshipping God “in spirit and in truth” (John 4:24 ), the legalist invents his own
system that satisfies his senses. He cannot walk by faith; he has to walk by
sight and hearing and tasting and smelling and feeling. To be sure, true
Spirit-led worship does not deny the five senses. We see other believers; we
sing and hear the hymns; we taste and feel the elements of the Lord’s Supper.
But these external things are but windows through which faith perceives the
eternal. They are not ends in themselves.
令人着迷的宗教律法主义的另一特征，是对感官的吸引力。律法主義不是 “在屬靈上和在真理中” 崇拜上帝（约 4:24），而是发明了他自己的满足感官的一套運作。它不能與信心同行; 它必须行在视觉，听觉，嗅觉，和感觉之中。肯定的，真正由圣灵引导的崇拜，并不否认這五种感官同時運作。我们看到其他信徒; 我们听和唱聖詩歌; 我们品尝并感受到主的晚餐的意味。但是，这些外在的东西只是憑信心的窗户來窺探永生。其本身并不是它們的目的。
The person who depends on religion can
measure himself and compare himself with others. This is another fascination to
legalism. But the true believer measures himself with Christ, not other
Christians (Eph. 4:11ff.). There is no
room for pride in the spiritual walk of the Christian who lives by grace; but
the legalist constantly boasts about his achievements and his converts (Gal.
6:13–14).
依赖宗教體系的人，可以衡量他自己並和别人比较。 这是另一种对律法主义的迷恋。 但真正的信徒以基督來衡量自己，而不是與其他基督徒比較 (弗 4:11 比照研讀). 在主恩典中生活的信徒，沒有任何地方能自誇，他與基督同行的屬靈行為;
律法主義者却不断吹嘘，他的成就和他所帶領追隨者而誇口（加 6：13-14）。
Yes, there is a fascination to the law, but
it is only bait that leads to a trap; and once the believer takes the bait, he
finds himself in bondage. Far better to take God at His Word and rest on His
grace. We were saved “by grace, through faith”; and we must live “by grace,
through faith.” This is the way to blessing. The other way is the way to
bondage
是的，律法很有魅力，但它只是导致陷阱的诱饵; 一旦信徒接受了诱饵，因而墮落到它的陷阱中，他就會发现自己被束缚。 远不如在上帝的话语和在祂的恩中安息。 我们既 “靠恩典，憑信心”
而得救; 我们必须仍舊要活出 “靠恩典，憑信心。” 的生活。 走在这條路上，才能得到祝福。 走在另一條路上是是束缚。
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