1626英翻中(加拉太書1課) Bad news about the good news 關於好消息的壞消息 26/6/2026

 1626英翻中(加拉太書1課)     Bad news about the good news    關於好消息的壞消息     26/6/2026

CHAPTER ONE         BAD NEWS ABOUT THE GOOD NEWS                  Galatians 1:1–10        第一課                         關於好消息的壞消息                                                  加拉太書1：1–10
 
The lad at my front door was trying to sell me a subscription to a weekly newspaper, and he was very persuasive. “It only costs a quarter a week,” he said, “and the best thing about this newspaper is that it prints only the good news!”
在我家門口有位小伙子試圖向我推銷訂閱週報，他很有說服力。他說：“每週只花四分之一美元，而你可以看到關於國家最好的消息，它只刊登好消息！”

        In a world filled with trouble, it is becoming more and more difficult to find any “good news,” so perhaps the newspaper was a bargain after all. To the person who has trusted Christ as Savior, the real “good news” is the gospel: “Christ died for our sins according to the Scriptures … he was buried, and … he rose again the third day according to the Scriptures” (1 Cor. 15:3–4). It is the good news that sinners can be forgiven and go to heaven because of what Jesus Christ did on the cross. The good news of salvation through faith in Christ is the most important message in the world.
在這個充滿麻煩的世界裡，要找到任何   “好消息” 是變得越來越困難，所以，也許報紙畢竟是值得訂。對於相信基督為救世主的人來說，真正的   “好消息” 是上帝的福音：“耶穌基督按照聖經所言，祂為我們的罪而死……祂被埋葬…………根據聖經，祂第三天又復活了”（林前15：3-4）。好消息是，由於耶穌基督在十字架上的所作所為，罪人可以被赦免，並上天堂。通過對基督的信心，得救而被赦罪的好消息，的確是世界上最重要的消息。

         This message had changed Paul’s life and, through him, the lives of others. But now this message was being attacked, and Paul was out to defend the truth of the gospel. Some false teachers had invaded the churches of Galatia—churches Paul had founded— and were teaching a different message from that which Paul had taught.
這個信息改變了保羅的一生，並通過他人生的改變好消息，也改變了其他人的一生。但是現在這信息受到撒旦的攻擊，保羅奮不顧身的出去捍衛這福音的真理。一些虛假的教師進入加拉太的教會（保羅所建立了教堂），並傳授了與保羅所宣講的不同的信息。

         As you begin to read Paul’s letter to the Galatian Christians, you can tell immediately that something is radically wrong, because he does not open his letter with his usual praise to God and prayer for the saints. He has no time! Paul is about to engage in a battle for the truth of the gospel and the liberty of the Christian life. False teachers are spreading a false “gospel” which is a mixture of law and grace, and Paul is not going to stand by and do nothing.
當您開始閱讀保羅給加拉太信徒的信時，您可以立即看出有些根本錯誤，因為他沒有以對上帝的一貫讚美和為聖徒祈禱來開始寫這封信。他沒有時間！保羅即將為福音的真理和基督徒生活的自由而戰。虛假的老師散佈著虛假的“福音”，這是法律與恩典的混合體，保羅不會袖手旁觀，不作衛護福音真理的奮鬥。
 
        How does Paul approach the Galatian Christians in his attempt to teach them the truth about the gospel? In these opening verses, the apostle takes three definite steps as he prepares to fight this battle.
保羅如何嘗試向加拉太教會基督徒傳福音。在這些開頭的經文中，使徒準備戰鬥時就採取了三個確定的步驟。
 
1.  He Explains His Authority (1:1–5)
1. 他解釋了他的權威由來（1：1-5）
 
        Later on in his letter, Paul will deal with the Galatians on the basis of affection (Gal. 4:12–20); but at the outset he is careful to let them know the authority he has from the Lord. He has three sources of authority.
稍後，保羅將在感情上與加拉太人打交道（加4：12-20）；但一開始他要小心，讓他們知道他從主那裡所擁有的權柄。他具有三種權威。
 
        His ministry (vv. 1–2). “Paul, an apostle.” In the early days of the church, God called special men to do special tasks. Among them were the apostles. The word means “one who is sent with a commission.” While He was ministering on earth, Jesus had many disciples (“learners”), and from these He selected twelve apostles (Mark 3:13–19). Later, one of the requirements for an apostle was that he have witnessed the resurrection (Acts 1:21–22; 2:32; 3:15). Of course, Paul himself was neither a disciple nor an apostle during Christ’s earthly ministry, but he had seen the risen Lord and been commissioned by Him (Acts 9:1–18; 1 Cor. 9:1).
他的事奉（1-2節）。 “保羅，使徒。”在教會的早期，上帝召集特殊的人去做特殊的任務。其中有使徒。這個詞的意思是“被派遣佣金的人”。當他在世上服務時，耶穌有許多門徒（“學習者”），他從這些門徒中選了十二位使徒（馬可福音3：13-19）。後來，規定稱為使徒名稱的要求之一是他必須親眼目睹主的復活（徒1：21-22； 2：32； 3：15）。當然，保羅在基督世上的事奉期間，其本人既不是門徒也不是使徒，但他親眼見過復活的主，並受祂委託（使徒行傳9：1-18；林前9：1）。

        Paul’s miraculous conversion and call to apostleship created some problems. From the very beginning, he was apart from the original apostles. His enemies said that he was not a true apostle for this reason. Paul is careful to point out that he had been made an apostle by Jesus Christ just as much as had the original Twelve. His apostleship was not from human selection and approval, but by divine appointment. Therefore, he had the authority to deal with the problems in the Galatian churches.
保羅神蹟般的叛依(conversion)和呼召為使徒身份帶來了一些問題。從一開始，他就與最初的使徒分開了。他的敵人說，出於這個原因，他不是真正的使徒。保羅小心地指出，耶穌基督已使他成為使徒，與原先的十二使徒一樣多。他的使徒身份並非來自人选和認可，而是來自上帝親自的任命。因此，他有權處理加拉太教會中的問題。

         But in his ministry, Paul had a second basis for authority: he had founded the churches in Galatia. He was not writing to them as a stranger, but as the one who had brought them the message of life in the beginning! This letter reveals Paul’s affection for these believers (see Gal. 4:12–19). Unfortunately, this affection was not being returned to him.
但是在他的事工中，保羅有第二個權威依據：他在加拉太建立了這教會。他不是以陌生人的身份寫信給他們，而是一開始就給他們帶來生命信息的人為書信！這封信揭示了保羅對這些信徒的愛戴（見   加     4：12-19）。不幸的是，這種感情並沒有歸還給他。

         This matter of the founding of the Galatian churches has kept serious Bible students at work for many years. The problem stems from the meaning of the word Galatia. Several hundred years before the birth of Christ, some fierce tribes migrated from Gaul (modern France) into Asia Minor, and founded Galatia, which simply means “the country of the Gauls.” When the Romans reorganized the ancient world, they made Galatia a part of a larger province that included several other areas, and they called the entire province Galatia. So, back in Paul’s day, when a person talked about Galatia, you could not be sure whether he meant the smaller country of Galatia or the larger Roman province.
 加拉太教會建立的問題，一直是聖經學生多年來認真的研討的工作。問題源於加拉太一詞的來源。基督誕生前幾百年，一些兇猛的部落從高盧（現代法國）遷移到小亞細亞，並成立了加拉太（Galatia），這簡直就是“高盧人的國家”。羅馬人重組古代世界時，他們使加拉太亞成為包括多個其他地區的較大省份的一部分，因此他們將整個加拉提亞稱為整個省。因此，在保羅時代，當一個人談論加拉太時，你不確定他是指較小的加拉太國家還是較大的羅馬省。

         Bible students are divided over whether Paul wrote to churches in the country of Galatia or in the province of Galatia. The former view is called the “north Galatian theory” and the latter the “south Galatian theory.” The matter is not finally settled, but the evidence seems to indicate that Paul wrote to churches in the southern part of the province of Galatia—Antioch, Iconium, Lystra, Derbe—churches he founded on his first missionary journey (Acts 13—14).
聖經的學生在保羅寫信給加拉太的國家或加拉太的省的教會時意見分歧。前者被稱為“北加拉太理論”，後者被稱為“南加拉太理論”。此事尚未最終解決，但證據似乎表明保羅寫信給加拉太省南部的教堂，即他在第一次傳教旅程中建立的教堂，安提阿，呂高尼，路司得，特庇（徒    13-14） 。

         Paul always had a loving concern for his converts and a deep desire to see the churches he had founded glorify Christ (see Acts 15:36; 2 Cor. 11:28). He was not content to lead men and women to Christ and then abandon them. (For an example of his “aftercare,” read 1 Thess. 2.)
保羅一直對他的叛依充滿愛的關懷，並渴望看到  他建立的教會榮耀基督（見使徒行傳15:36；林前11:28）。他不滿足於帶領男人和女人歸向基督，然後放棄他們。 （有關他的“善後照顧”的示例，請讀    提前   2章）

         When Paul heard that false teachers had begun to capture his converts and lead them astray, he was greatly concerned—and rightly so. After all, teaching new Christians how to live for Christ is as much a part of Christ’s commission as winning them (Matt. 28:19–20). Sad to say, many of the Galatian Christians had turned away from Paul, their “spiritual father” in the Lord, and were now following legalistic teachers who were mixing Old Testament law with the gospel of God’s grace. (We call these false teachers “Judaizers”  because they were trying to entice Christians back into the Jewish religious system.)
當保羅聽說虛假的教師已經開始抓住他的叛依者，並誤入歧途時，他非常擔心，這是   — 真的。畢竟，教導新基督徒如何為基督生活是贏得他們的使命之一（太     28：19-20）。可悲的是，許多加拉太的基督徒已經從保羅，他們的   “屬靈父親”，在主轉過頭去，並且現在以下誰是上帝的恩典的福音混合舊約法律墨守成規的教師。 （我們稱這些假教師為“猶太律法師” ，因為他們試圖誘使加拉太基督徒重返猶太宗教的體系。）

         So, Paul had a ministry as an apostle, and specifically as the founder of the Galatian churches. As such, he had the authority to deal with the problems in the churches. But there was a second source of authority.
因此，保羅擔任傳道人，特別是加拉太教會的創始人。如此，他肯定有權處理教會中的問題。但是，還有第二個權威來源。
 
         His message (vv. 3–4). From the very beginning, Paul clearly stated the message of the gospel, because it was this message that the Judaizers were changing. The gospel centers in a Person—Jesus Christ, the Son of God. This Person paid a price—He gave Himself to die on the cross. (You will discover that the cross is important in the Galatian letter, see 2:19–21; 3:1, 13; 4:5; 5:11, 24; 6:12–14.) Christ paid the price that He might achieve a purpose—delivering sinners from bondage.
保羅的講道信息（3-4節）。保羅從一開始就清楚地講了這福音的信息，因為猶太人正在改變這一信息。福音集中在一個人   — 耶穌基督，上帝的兒子。這個人付出了代價   — 他讓自己死在十字架上。 （您會發現加拉太書信中的十字架很重要，見       2：19–21; 3：1，13; 4：5; 5:11，24; 6：12-14）。可能達到目的   — 將罪人從奴役中解救出來。

          “Liberty in Christ” is the dominant theme of Galatians. (Check the word bondage in 2:4; 4:3, 9, 24–25; 5:1.) The Judaizers wanted to lead the Christians out of the liberty of grace into the bondage of law. Paul knew that bondage was not a part of the message of the gospel, for Christ had died to set men free.
“基督的自由”  是加拉太書的主要主題。 （在2：4； 4：3、9、24-25； 5：1中檢查   “束縛” 一詞。）猶太人想把基督徒從恩典的自由中，引誘到法律的束縛中。保羅知道 "束縛"  ，不是福音信息的一部分，因為基督死了是為了釋放人們得到自由。

         Paul’s ministry and message were sources of spiritual authority.
保羅的事工和信息是屬靈權威的源頭。
 
         His motive (v. 5). “To whom be glory forever and ever!” The false teachers were not ministering for the glory of Christ, but for their own glory (see Gal. 6:12–14). Like false teachers today, the Judaizers were not busy winning lost people to Christ. Rather, they were stealing other men’s converts and bragging about their statistics. But Paul’s motive was pure and godly: he wanted to glorify Jesus Christ (see 1 Cor. 6:19–20; 10:31–33).
保羅的動機（第5節）。 “永遠，永遠，榮耀歸給主基督！”虛假的老師不是為基督的榮耀服事，而是為自己的榮耀服務（見    加     6：12-14）。猶如今天的假教師一樣，猶太人並不忙於將迷失的人歸還給基督。相反，他們是在竊取其他信基督者，並吹噓，加在自己的統計數據。但是保羅的動機是純潔而敬虔的：他想將榮耀歸於耶穌基督（見    林前6：19-20; 10：31-33）。

         Paul has now explained his authority. He is ready for a second step as he begins this battle for the liberty of the Christian.
保羅現在解釋了他的權威。在為爭取基督徒的自由，而展開的這場鬥爭中，他準備邁出第二步。

2. He Expresses His Anxiety (1:6–7)
2.  保羅表現出他的焦慮（1：6–7）
 
         “I am amazed that you are so quickly moving away!” This was the first reason for Paul’s anxiety: the Galatians were deserting the grace of God. (The verb indicates they were in the process of deserting and had not fully turned away.)
“我很驚訝您們這麼快就離開了！”  這是保羅焦慮的第一個原因：加拉太人正在拋棄上帝的恩典。 （動詞表示他們正處於拋棄過程中，尚未完全轉身離開。）
 
         Paul struck while the iron was hot. God had called them in His grace and saved them from their sins. Now they were moving from grace back into law. They were abandoning liberty for legalism! And they were doing it so quickly, without consulting Paul, their “spiritual father,” or giving time for the Holy Spirit to teach them. They had become infatuated with the religion of the Judaizers, just the way little children follow a stranger because he offers them candy.
保羅趁熨斗燙還是熱的時候就罷工了。上帝曾在他們的恩典中呼召他們，使他們脫離了罪惡。現在他們正從恩典中，又回到猶太人的律法。他們放棄了法制自由！他們如此迅速地做到了這一點，而沒有諮詢他們的“屬靈之父親保羅，也沒有花時間讓聖靈教導他們。他們迷戀猶太人的宗教，就像小孩子跟隨陌生人一樣，因為他為他們提供糖果。

         “The grace of God” is a basic theme in this letter (Gal. 1:3, 6, 15; 2:9, 21; 5:4; 6:18). Grace is simply God’s favor to undeserving sinners. The words grace and gift go together, because salvation is the gift of God through His grace (Eph. 2:8–10). The Galatian believers were not simply “changing religions” or “changing churches” but were actually abandoning the very grace of God! To make matters worse, they were deserting the very God of grace! God had called them and saved them; now they were deserting Him for human leaders who would bring them into bondage.                                                                                                                                                  “上帝的恩典” 是這封信的基本主題（加     1：3、6、15； 2：9、21； 5：4； 6：18）。恩典只是上帝對不當罪人的支持。恩典和恩賜這兩個詞並存，因為救恩是上帝藉著他的恩典所賜的恩賜（弗2：8-10）。加拉太信徒不僅僅是在“改變宗教”或“改變教會”，而且實際上是在拋棄上帝的恩典！更糟的是，他們正在拋棄恩典之上帝！上帝呼召了他們，救了他們。現在他們正在為人類領袖，而拋棄祂，而人類領袖將他們束縛起來。

        We must never forget that the Christian life is a living relationship with God through Jesus Christ. A man does not become a Christian merely by agreeing to a set of doctrines; he becomes a Christian by submitting to Christ and trusting Him (Rom. 11:6). You cannot mix grace and works, because the one excludes the other. Salvation is the gift of God’s grace, purchased for us by Jesus Christ on the cross. To turn from grace to law is to desert the God who saved us.
我們永遠不能忘記，基督徒的生活是通過耶穌基督與上帝之間的活生生的關係。一個人不會僅通過同意一系列教義就成為基督徒。他屈服於基督並信任祂而成為基督徒（羅馬書11：6）。您不能混合寬限期和工作，因為一個排除了另一個。救恩是上帝恩典的禮物，是耶穌基督在十字架上為我們捨身流寶血所付出的代價。從恩典轉向律法，就是拋棄拯救我們的上帝。
 
        But they were guilty of another sin that gave Paul great anxiety: they were perverting the gospel of God. The Judaizers claimed to be preaching “the gospel,” but there cannot be two gospels, one centered in works and the other centered in grace. “They are not preaching another gospel,” wrote Paul, “but a different message — one so different from the true gospel that it is no gospel at all.” Like the cultists today, the Judaizers would say, “We believe in Jesus Christ—but we have something wonderful to add to what you already believe.” As if any man could “add” something better to the grace of God!
但是他們犯了另一種使保羅感到極大焦慮的罪過：他們在歪曲上帝的福音。猶太人也在宣稱是傳揚   “福音”，但不能有兩本福音書，一部以工作為中心，另一部以恩典為中心。保羅寫道：“他們不是在傳福音，而是一種不同的信息，它與真實的福音有很大不同，根本就不是福音。”  猶如今天的邪教主義者一樣，猶太人會說：“我們相信耶穌基督，但是我們可以為您已經相信的事物，增添些奇妙的東西。”  好像有人可以   “添加” 更好的東西，加在上帝的恩典上！

        The word translated “pervert” in Galatians 1:7 is used only three times in the New Testament (Acts 2:20; Gal. 1:7; James 4:9). It means “to turn about, to change into an opposite character.” The word could be translated “to reverse.” In other words, the Judaizers had reversed the gospel—they had turned it around and taken it back into the law! Later in this letter, Paul explains how the law was preparation for the coming of Christ, but the Judaizers had a different interpretation. To them, the law and the gospel went together. “Except ye be circumcised after the manner [law] of Moses, ye cannot be saved” (Acts 15:1).
加拉太書1：7中翻譯的“變態”一詞，在新約中僅使用了3次（使徒行傳2：20；加1：7；雅各書4：9）。意思是“轉身，變成相反的角色。”  這個詞可以翻譯為“反向”。換句話說，猶太人把福音顛倒了   — 他們把福音轉了過來，並帶回了律法之中！保羅在這封信的稍後部分解釋了律法是如何為基督的複臨做準備的，但是猶太人則有不同的解釋。對於他們來說，律法與福音並駕齊驅。 “除非按照摩西的律法行割禮，否則就無法得救”（使徒行傳15：1）。

         What was this “deserting and perverting” doing to the Galatian Christians? It was troubling them (Gal. 1:7). This verb “trouble” carries with it the idea of perplexity, confusion, and unrest. You get some idea of the force of this word when you see how it is used in other places. “Trouble” describes the feelings of the disciples in the ship during the storm (Matt. 14:26). It also describes the feelings of King Herod when he heard that a new King had been born (Matt. 2:3). No wonder Paul was anxious for his converts: they were going through great agitation because of the false doctrines that had been brought to the churches. Grace always leads to peace (see Gal. 1:3), but the believers had deserted grace and therefore had no peace in their hearts.
對加拉太基督徒的這種   “絕望和變態” 是什麼？ 它們是令人不安（加1：7）。動詞   “麻煩”  帶有困惑，混亂，和動蕩的思想。當您看到它在其他地方的用法時，您會對這個詞的作用力有所了解。 “麻煩”描述了暴風雨中船上門徒的感受（太14:26）。它還描述了希律王聽到新國王的誕生時的感受（太2：3）。難怪保羅為他的皈依者著急：由於被帶到教會的錯誤教義，他們正在經歷極大的激動。恩典總是帶來和平（見  加1：3），但是信徒們拋棄了恩典，因此內心沒有和平。

         Keep in mind that God’s grace involves something more than man’s salvation. We not only are saved by grace, but we are to live by grace (1 Cor. 15:10). We stand in grace; it is the foundation for the Christian life (Rom. 5:1–2). Grace gives us the strength we need to be victorious soldiers (2 Tim. 2:1–4). Grace enables us to suffer without complaining, and even to use that suffering for God’s glory (2 Cor. 12:1–10). When a Christian turns away from living by God’s grace, he must depend on his own power. This leads to failure and disappointment. This is what Paul meant by “fallen from grace” (Gal. 5:4)—moving out of the sphere of grace into the sphere of law, ceasing to depend on God’s resources and depending on our own resources.
請記住，上帝的恩典所涉及的不僅僅是人的救贖。我們不僅要因恩典而得救，而且要因恩典而存活（林前   15:10）。我們在恩典中站著；它是基督徒生活的基礎（羅5：1-2）。恩典給了我們成為勝利的士兵所需的力量（提後   2：1-4）。恩典使我們在遭受苦難而沒有抱怨，甚至將苦難用於上帝來榮耀祂（林前12：1-10）。當基督徒放棄靠上帝的恩典生活時，他必須依靠自己的能力。這導致失敗和無望。這就是保羅所說的   “從恩典中墮落”（加   5：4）的意思   — 從恩典領域轉移到律法領域，不再依賴上帝的資源，也不再依賴我們自己的資源。

          No wonder Paul was anxious. His friends in Christ were deserting the God of grace, perverting the grace of God, and reverting to living by the flesh and their own resources. They had begun their Christian lives in the Spirit, but now they were going to try to continue in the power of the flesh (Gal. 3:3).
難怪保羅很著急。他在基督裡的朋友們正在拋棄恩典的上帝，扭曲上帝的恩典，並依靠肉體和自己的資源生活。他們本來是在聖靈中開始基督徒的生活，但現在他們打算繼續以肉體的力量繼續生活（加3：3）。

         Having explained his authority and expressed his anxiety, Paul then took the third step.
保羅解釋了自己的權威，並表達了焦慮之後，便邁出了第三步。

3.  He Exposes His Adversaries (1:8–10)
3.  他暴露了他的對手（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！

待續
 
 “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).
“是愛主，恨惡”（詩97:10）。 “憎惡那邪惡的東西； to依良善”（羅馬書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，他監視著他的convert依者，以免他們被引誘入罪惡（2 Cor。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!
猶太人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；提姆1）。 4；約翰一書4：1-6；並註意約翰二書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（添1:11; 6:20; 2添1:13; 1：1; 1; 1：3）。 2：2）。但是猶太人來了，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”。 （請閱讀使徒行傳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-1:1-10
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.格蕾絲在保羅的事工2：1-21中辯護
 
( 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
（1）集體教堂前2：1-10
（2）在彼得親自前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4：19-31
 
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.神的榮耀，不是人的讚美〜6：11-18。