1635英翻中 (加拉太書10課) THE FIFTH FREEDOM 第五自由 05/07/2026
愛我的主耶穌基督, 求祢憐憫孩子, 又犯眼目情慾的罪. 孩子在祢面前認罪. 求聖靈今日住在我心裡. 賜我重生, 不讓我的肉體在孩子心中作犯罪的頭. 懇求饒恕我的罪惡. 奉主耶穌的聖名禱告. 阿們.
CHAPTER TEN THE FIFTH FREEDOM Galations 5:13–26
第十課 第五自由 加拉太書5:13–26
At the close of an important speech to Congress on January 6, 1941, President Franklin D. Roosevelt shared his vision of the kind of world he wanted to see after the war was over. He envisioned four basic freedoms enjoyed by all people: freedom of speech, freedom of worship, freedom from want, and freedom from fear. To some degree, these freedoms have been achieved on a wider scale than in 1941, but our world still needs another freedom, a fifth freedom. Man needs to be free from himself and the tyranny of his sinful nature.
1941年1月6日，在向國會發表重要講話之時，羅斯福總統分享了他對戰爭結束後，想要見到的世界的看法。他設想了所有人享有的四項基本自由：言論自由，敬拜上帝的自由，免於匱乏和免於恐懼等的自由。在某種程度上，這些自由的實現範圍，比1941年更廣泛，但我們的世界仍然需要另一種自由，即第五種自由。人需要擺脫自己，和對自我罪惡性的專制。
The legalists thought they had the answer to the problem in laws and threats, but Paul has explained that no amount of legislation can change man’s basic sinful nature. It is not law on the outside, but love on the inside that makes the difference. We need another power within, and that power comes from the Holy Spirit of God.
法學家認為他們在法律，和威脅方面可以解決問題，但保羅解釋說，沒有任何立法可以改變人的基本罪惡性質。改變的不是外在的規律，而是內在的愛。我們需要內在的另一種能力，這種能力來自上帝的聖靈。
There are at least 14 references to the Holy Spirit in Galatians. When we believe on Christ, the Spirit comes to dwell within us (Gal. 3:2). We are “born after the Spirit” as was Isaac (Gal. 4:29). It is the Holy Spirit in the heart who gives assurance of salvation (Gal. 4:6); and it is the Holy Spirit who enables us to live for Christ and glorify Him. The Holy Spirit is not simply a “divine influence”; He is a divine Person, just as are the Father and the Son. What God the Father planned for you, and God the Son purchased for you on the cross, God the Spirit personalizes for you and applies to your life as you yield to Him.
加拉太書中至少有十四種聖靈上帝與人有關的記載。當我們相信基督時，聖靈就會住在我們裡面（加3：2）。我們像以撒一樣 “出生在聖靈之後”（加4:29）。心中的聖靈使人得救（加4：6）。正是聖靈使我們能夠為基督而活，並榮耀祂。不僅僅是 “聖靈上帝的影響”；祂是神堲的人，聖父上帝和聖子上帝也一樣。聖父上帝為您計劃的一切，以及聖子上帝為您在十字架上為贖您的罪而捨命，聖靈上帝進入您的心個性化您，並使您在屈服於祂時，適用於您一生。
This paragraph is perhaps the most crucial in the entire closing section of Galatians; for in it Paul explained three ministries of the Holy Spirit that enable the believer to enjoy liberty in Christ.
在加拉太書的整個結尾部分中，這一段也許是最關鍵的。保羅在其中解釋了聖靈的三種事工，使信徒享有在基督裡的自由。
1. The Spirit Enables Us to Fulfill the Law of Love (5:13–15)
1. 聖靈使我們能夠履行愛的律法（5：13-15）
We are prone to go to extremes. One believer interprets liberty as license and thinks he can do whatever he wants to do. Another believer, seeing this error, goes to an opposite extreme and imposes law on everybody. Somewhere between license on the one hand and legalism on the other hand is true Christian liberty.
我們傾向於走極端。一位信徒將自由解釋為 "可任自己為所欲為" 的執照，並認為他可以做任何他想做的事。另一位信徒看到了這個錯誤，就走到了相反的極端，將法律強加於每個人。一方面，在許可與另一方面，在法制之間的某個地方，這就是真正的基督教自由。
So, Paul began by explaining our calling: we are called to liberty. The Christian is a free man. He is free from the guilt of sin because he has experienced God’s forgiveness. He is free from the penalty of sin because Christ died for him on the cross. And he is, through the Spirit, free from the power of sin in his daily life. He is also free from the law with its demands and threats. Christ bore the curse of the law and ended its tyranny once and for all. We are “called unto liberty” because we are “called into the grace of Christ” (Gal. 1:6). Grace and liberty go together.
因此，保羅首先解釋了我們的呼籲：我們要求享有自由。基督徒是自由人。他已經擺脫了罪惡的罪，因為他已經歷了上帝的寬恕。他不再要受犯罪後的刑罰，因為基督在十字架上為他而死。並且他通過聖靈在日常生活中，擺脫了罪惡的力量。他也不受法律的要求和威脅。基督承受了法律的詛咒，並一勞永逸地結束了律法的暴政。我們之所以被稱為“獲得自由”，是因為我們 “被稱為藉著基督的恩召”（加1：6）。恩典與自由並存。
Having explained our calling, Paul then issued a caution: “Don’t allow your liberty to degenerate into license!” 保羅闡明了我們藉著基督的恩召之後，發出了一項警告：“不要讓你們的自由變成 ＇放縱＇！”
This, of course, is the fear of all people who do not understand the true meaning of the grace of God. “If you do away with rules and regulations,” they say, “you will create chaos and anarchy.” 這當然是所有不明白上帝恩典真諦的人所擔憂的。 他們說，““如果你們廢除規章制度，就會造成混亂和無政府狀態。”
Of course, that danger is real, not because God’s grace fails, but because men fail of the grace of God (Heb. 12:15). If there is a “true grace of God” (1 Peter 5:12), then there is also a false grace of God; and there are false teachers who “change the grace of our God into a license for immorality” (Jude 4 niv). So, Paul’s caution is a valid one. Christian liberty is not a license to sin but an opportunity to serve. 當然，這種危險是真實存在的，並非因為上帝的恩典失效，而是因為人失去了上帝的恩典（來12:15）。如果存在＂上帝的真恩典＂（彼前5:12），那麼也存在虛假的恩典；並且存在假教師，他們將我們上帝的恩典變為放縱情慾的藉口＂（猶4）。因此，保羅的警告是合理的。基督徒的自由不是犯罪的許可證，而是服事的機會。
This leads to a commandment: “By love serve one another” (Gal. 5:13). The key word, of course, is love. The formula looks something like this: 這涉及互相愛的深意”（加5:13）。當然，關鍵詞是愛。公式看起來像這樣：
liberty + love = service to others 自由+愛=為他人服務 liberty – love = license (slavery to sin) 自由–愛=執照（奴役罪惡）
“I have an extra day off this week,” Carl told his wife as he walked into the kitchen. “I think I’ll use it to fix Donna’s bike and then take Larry on that museum trip he’s been talking about.” “我這星期有一天休息，”卡爾走進妻子告訴他的妻子。“固定自行車和參觀博物館聽起來不像是度過一天休閒的令人興奮的方式。”
“Fixing a bike and visiting a museum hardly sound like exciting ways to spend a day off,” his wife replied. “我想我會用它修理Donna的自行車，然後帶Larry參加他一直在談論的博物館之旅。”他的妻子回答說：
“It’s exciting if you love your kids!” “如果您愛孩子，那真是令人興奮！”
The amazing thing about love is that it takes the place of all the laws God ever gave. “Thou shalt love thy neighbor as thyself” solves every problem in human relations (see Rom. 13:8–14). If you love people (because you love Christ), you will not steal from them, lie about them, envy them, or try in any way to hurt them. Love in the heart is God’s substitute for laws and threats. 關於愛的神奇之處在於，它取代了上帝曾經賦予的所有法律。 “您要愛鄰如己”解決了人際關係中的所有問題（參見羅13：8-14）。如果您愛人（因為您愛基督），您就不會從他們那裡偷東西，對他們撒謊，嫉妒他們或以任何方式傷害他們。心中的愛是上帝取代法律和威脅的替代品。
When our children were small, we lived next to a busy highway, and the children knew they would be spanked if they went near the road. As they grew older, they discovered that obedience brought rewards. They learned to obey not only to escape pain but to gain pleasure. Today they live in different metropolitan areas and all of them drive. But we neither threaten nor bribe them in order to keep them safe. They have a built-in discipline of love that regulates their lives, and they would not deliberately hurt themselves, their parents, or other people. Love has replaced law.當我們的孩子很小的時候，我們住在繁忙的高速公路旁，孩子們知道如果他們靠近馬路，他們會被打屁股。隨著年齡的增長，他們發現服從帶來了回報。他們學會了服從不僅逃避痛苦而且獲得樂趣。今天，他們生活在不同的大都市地區，所有人都開車。但是我們既不威脅也不賄賂他們以確保他們的安全。他們有一個內在的愛情準則來調節自己的生活，他們不會故意傷害自己，父母或其他人。愛已經取代了法律。
On a much higher level, the Holy Spirit within gives us the love that we need (Rom. 5:5; Gal. 5:6, 22). Apparently the Galatian believers were lacking in this kind of love, because they were “biting and devouring one another” and were in danger of destroying one another (Gal. 5:15). The picture here is of wild animals attacking each other. This in itself is proof that law cannot force people to get along with each other. No matter how many rules or standards a church may adopt, they are no guarantee of spirituality. Unless the Holy Spirit of God is permitted to fill hearts with His love, selfishness and competition will reign. Both extremes in the Galatian churches—the legalists and the libertines—were actually destroying the fellowship. 在更高的層次上，內在的聖靈給了我們我們所需要的愛（羅5：5；加5：6，22）。顯然，加拉太信徒缺乏這種愛，因為他們“互相咬食”，並且有互相毀滅的危險（加5:15）。這裡的圖片是野生動物互相攻擊。這本身就是法律不能強迫人們相處的證據。無論教會可能採用多少規則或標準，它們都不是靈性的保證。除非允許上帝的聖靈充滿他的愛，否則自私和競爭將佔統治地位。加拉太教會的兩個極端 — 法學家和自由主義者 — 實際上正在摧毀團契。
The Holy Spirit does not work in a vacuum. He uses the Word of God, prayer, worship, and the fellowship of believers to build us up in Christ. The believer who spends time daily in the Word and prayer, and who yields to the Spirit’s working, is going to enjoy liberty and will help build up the church. Read 2 Corinthians 3 for Paul’s explanation of the difference between a spiritual ministry of grace and a carnal ministry of law. 聖靈不是在真空中工作。他利用神的道，禱告，敬拜和信徒的團契在基督裡建立我們。每天在聖經和禱告中度過時間並屈服於聖靈工作的信徒將享有自由，並將幫助建立教會。閱讀2哥林多前書3，以了解保羅對恩典屬靈的事奉與肉體法治的區別。
The Spirit Enables Us to Overcome the Flesh (5:16–21, 24) 聖靈使我們能夠克服肉體（5：16–21，24） The conflict (vv. 16–17). Just as Isaac and Ishmael were unable to get along, so the Spirit and the flesh (the old nature) are at war with each other. By “the flesh,” of course, Paul did not mean “the body.” The human body is not sinful; it is neutral. If the Holy Spirit controls the body, then we walk in the Spirit; but if the flesh controls the body, then we walk in the lusts (desires) of the flesh. The Spirit and the flesh have different appetites, and this is what creates the conflict. 衝突（16至17節）。正如以撒和以實瑪利無法相處一樣，聖靈與肉體（古老的天性）也處於交戰狀態。保羅用“肉”來表示“身體”。人體沒有罪；這是中立的。如果聖靈控制著身體，那麼我們就會在聖靈中行走；但是如果果肉控制著身體，那麼我們就會走入肉體的慾望（慾望）。聖靈和肉體有不同的食慾，這就是造成衝突的原因。
These opposite appetites are illustrated in the Bible in different ways. For example, the sheep is a clean animal and avoids garbage, while the pig is an unclean animal and enjoys wallowing in filth (2 Peter 2:19–22). After the rain ceased and the ark settled, Noah released a raven, which never came back (Gen. 8:6–7). The raven is a carrion-eating bird and found plenty to feed on. But when Noah released the dove (a clean bird), it came back (Gen. 8:8–12). The last time he released the dove and it did not return, he knew that it had found a clean place to settle down; therefore the waters had receded. 聖經以不同的方式說明了這些相反的食慾。例如，綿羊是一種清潔的動物，避免了垃圾，而豬是一種不清潔的動物，並且喜歡藏污穢（彼得後書 2–19-22）。雨停止後，方舟安頓下來，諾亞釋放了一條烏鴉，烏鴉再也沒有回來（創世記8：6-7）。烏鴉是吃腐肉的鳥，發現有很多可以吃的東西。但是當諾亞釋放鴿子（一隻乾淨的鳥）時，它又回來了（創世記8：8-12）。上一次他放出鴿子，鴿子沒有回來，他知道鴿子找到了一個可以安頓下來的干淨地方。因此水域已經退去。
Our old nature is like the pig and the raven, always looking for something unclean on which to feed. Our new nature is like the sheep and the dove, yearning for that which is clean and holy. No wonder a struggle goes on within the life of the believer! The unsaved man knows nothing of this battle because he does not have the Holy Spirit (Rom. 8:9). 我們古老的天性就像豬和烏鴉一樣，總是在尋找不潔的東西作為飼料。我們的新天性就像綿羊和鴿子一樣，嚮往清潔聖潔的事物。難怪在信徒的生活中會發生鬥爭！未得救的人對這場戰鬥一無所知，因為他沒有聖靈（羅8：9）。
Note that the Christian cannot simply will to overcome the flesh: “These two are opposed to each other, so that you cannot do anything you please” (Gal. 5:17, Williams). It is this very problem that Paul discusses in Romans: “I do not know what I am doing. For what I want to do I do not do, but what I hate I do.… For what I do is not the good I want to do; no, the evil I do not want to do—this I keep on doing” (Rom. 7:15, 19 niv). Paul is not denying that there is victory. He is simply pointing out that we cannot win this victory in our own strength and by our own will.
請注意，基督徒不能簡單地克服肉體的意志：“這兩個人互相反對，所以您不能做任何您想做的事”（加5:17，威廉姆斯）。保羅在羅馬書中討論的正是這個問題：“我不知道自己在做什麼。對於我想做的事情，我不做，但是我討厭做的事我却去做.…，我不想做的惡 — 我一直在做”（羅7:15，19 新國際版）。保羅並不否認有勝利。他只是在指出，我們無法憑自己的力量和意願贏得這場胜利。
The conquest (v. 18). The solution is not to pit our will against the flesh, but to surrender our will to the Holy Spirit. This verse literally means “But if you are willingly led by the Spirit, then you are not under the law.” The Holy Spirit writes God’s law on our hearts (Heb. 10:14–17; see 2 Cor. 3) so that we desire to obey Him in love. “I delight to do thy will, O my God: yea, thy law is within my heart” (Ps. 40:8). Being ‘“led of the Spirit” and “walking in the Spirit” are the opposites of yielding to the desires of the flesh.
征服（第18節）。解決的辦法不是使我們的意志與肉體相反，而是使我們的意志屈服於聖靈。這節經文的字面意思是 “但是，如果您甘心地被聖靈帶領，那麼您就不受法律約束。”聖靈在我們心中寫下上帝的律法（來10：14-17；見 林後 3 章），以便我們渴望在愛中服從祂。 “我的上帝啊，我樂意遵行祢的旨意，是的，祢的律法在我心中”（詩40：8）。 是“領受聖靈”和“在聖靈中行事為人” 與順從肉體的慾望相反。
The crucifixion (vv. 19–21, 24). Paul now lists some of the ugly “works of the flesh.” (You will find similar lists in Mark 7:20–23; Rom. 1:29–32; 1 Tim. 1:9–10; 2 Tim. 3:2–5.) The flesh is able to manufacture sin, but it can never produce the righteousness of God. “The heart is deceitful above all things, and desperately wicked” (Jer. 17:9). This list in Galatians can be divided into three major categories:
被釘十字架（vv。19-21，24）。保羅現在列出了一些醜陋的“肉體作品”。 （在馬可福音7：20-23；羅馬書1：29-32； 帖前 1：9-10； 帖後 3：2-5中，您會找到類似的清單。）肉能製造罪惡，它永遠不會產生上帝的公義。 “人心比萬物都詭詐，萬惡之極”（耶 17：9）。加拉太書中的清單可以分為三大類：
(1.) The sensual sins (vv. 19, 21b). Adultery is illicit sex between married people, while fornication generally refers to the same sin among unmarried people. Uncleanness means just that: a filthiness of heart and mind that makes the person defiled. The unclean person sees dirt in everything (see Titus 1:15). Lasciviousness is close to our word debauchery. It speaks of a wanton appetite that knows no shame. It goes without saying that all of these sins were rampant in the Roman Empire. Drunkenness and revellings (orgies) need no explanation.
(1.) 犯亂性的罪過（vv。19，21節後半段）。通姦是已婚者之間的非法性行為，而通姦通常是指未婚者之間的相同罪惡。 不潔淨的意思是：使人污穢的心胸污穢。不潔的人會看到一切中的污垢（參見提多書1:15）。淫蕩接近我們的放蕩一詞。它說的是一種無恥的食慾。毋庸置疑，所有這些罪惡在羅馬帝國都很普遍。醉酒和嘔吐感（狂歡）無需解釋。
(2.) The superstitious sins (v. 20a). Idolatry, like the sins named above, is with us today. Idolatry is simply putting things ahead of God and people. We are to worship God, love people, and use things, but too often we use people, love self, and worship things, leaving God out of the picture completely. Jesus tells us that whatever we worship, we serve (Matt. 4:10). The Christian who devotes more of himself to his car, house, or boat than he does to serving Christ may be in danger of idolatry (Col. 3:5).
(2.) 迷信的罪（第20a節）。像上面提到的罪過一樣，偶像崇拜今天與我們同在。偶像崇拜只是在把事情擺在上帝和人民面前。我們要敬拜上帝，愛人，並使用事物，但是我們常常會使用人，愛自己，並崇拜事物，從而使上帝完全無視。耶穌告訴我們，無論我們崇拜什麼，我們都會事奉（太4:10）。基督徒獻身於自己的汽車，房屋或船而不是奉獻給基督的基督徒可能面臨偶像崇拜的危險（西3：5）。
The word witchcraft is from the Greek word pharmakeia, which means “the use of drugs.” Our English word pharmacy is derived from this word. Magicians in Paul’s day often used drugs to bring about their evil effects. Of course, sorcery is forbidden in the Bible as are all activities of the occult (Deut. 18:9–22).
巫術這個詞來自希臘語pharmakeia，意思是“吸毒”。我們的英文單詞pharmacy就是從這個單詞衍生而來的。保羅時代的魔術師經常使用毒品帶來其邪惡的後果。當然，聖經中的巫術和神秘學的所有活動都是被禁止的（申命記18：9-22）。
（3.） The social sins (vv. 20b–21a).
(3.) 社會罪（vv。20b-21a）
Hatred means “enmity,” the attitude of mind that defies and challenges others. This attitude leads to variance, which is strife, the outworking of enmity. Emulations means jealousies or rivalries. How tragic when Christians compete with one another and try to make one another look bad in the eyes of others. Wrath means outbursts of anger, and strife carries with it the idea of “self-seeking, selfish ambition,” that creates divisions in the church.
仇恨意味著“敵意”，即挑戰和挑戰他人的心態。這種態度導致分歧，這是衝突，是仇恨的結果。模仿是嫉妒或競爭。當基督徒相互競爭，並試圖使對方在他人眼中看起來很糟糕時，這真是多麼悲慘。憤怒意味著憤怒的爆發，而衝突帶來了“自我尋求，自私的野心”的思想，這在教會中造成了分歧。
Seditions and heresies are kindred terms. The first suggests division, and the second cliques caused by a party spirit. Divisions and factions would be a fair translation. These are the result of church leaders promoting themselves and insisting that the people follow them, not the Lord. (The word heresy in the Greek means “to make a choice.”) Envyings suggests the carrying of grudges, the deep desire for what another has (see Prov. 14:30). Murders needs no elucidation.
煽動和異端是同類。第一種是分裂，第二種是由黨性引起的。分裂和派係將是公平的翻譯。這是教會領導者自我提升並堅持人民要跟隨他們而不是主跟隨他們的結果。 （在希臘語中，異端這個詞的意思是“做出選擇”。）嫉妒暗示著懷恨在心，對他人的渴望（見箴14:30）。謀殺不需要澄清。
The person who practices these sins shall not inherit the kingdom of God. Paul is not talking about an act of sin, but a habit of sin. There is a false assurance of salvation that is not based on the Word of God. The fact that the believer is not under law, but under grace, is no excuse for sin (Rom. 6:15). If anything, it is an encouragement to live in obedience to the Lord.
犯下這些罪行的人不得繼承神的國。保羅不是在講犯罪行為，而是在講犯罪習慣。錯誤的救贖保證不是基於上帝的道。信徒不在法律之下，而是在恩典之下，這不是罪惡的藉口（羅6：15）。如果有的話，這就是鼓勵他順服主。
But how does the believer handle the old nature when it is capable of producing such horrible sins? The law cannot change or control the old nature. The old nature must be crucified (v. 24). Paul explains that the believer is identified with Christ in His death, burial, and resurrection (Rom. 6). Christ not only died for me, but I died with Christ. Christ died for me to remove the penalty of my sin, but I died with Christ to break sin’s power.
但是，當信徒能夠產生如此可怕的罪過時，信徒又該如何處理它呢？法律不能改變或控制舊的性質。必須將舊的性質釘在十字架上（第24節）。保羅解釋說，信徒在基督的死，葬禮和復活中與基督同在（羅馬書6）。基督不僅為我而死，我也與基督同死。基督為我而死，以免除我罪的刑罰，但我卻與基督一同死，以破壞罪的力量。
Paul has mentioned this already in Galatians (see 2:19–20), and he will mention it again (6:14). He does not tell us to crucify ourselves, because this is impossible. (Crucifixion is one death a man cannot inflict on himself.) He tells us that the flesh has already been crucified. It is our responsibility to believe this and act on it. (Paul calls this “reckoning” in Rom. 6; you have the same truth presented in Col. 3:5ff.)
保羅在加拉太書中已經提到了這一點（見2：19-20），他將再次提到（6:14）。他沒有告訴我們將自己釘在十字架上，因為這是不可能的。 （在十字架上釘死是一個人不能對自己造成的死亡。）他告訴我們，肉已經被釘在十字架上了。相信並採取行動是我們的責任。 （保羅在羅馬書6中稱此為“屈服”；你在上3：5ff中有同樣的道理。）
You and I are not debtors to the flesh, but to the Spirit (Rom. 8:12–14). We must accept what God says about the old nature and not try to make it something that it is not. We must not make “provision for the flesh” (Rom. 13:14) by feeding it the things that it enjoys. In the flesh dwells no good thing (Rom. 7:18), so we should put no confidence in the flesh (Phil. 3:3). The flesh is not subject to God’s law (Rom. 8:7) and it cannot please God (Rom. 8:8). Only through the Holy Spirit can we “put to death” the deeds that the flesh would do through our body (Rom. 8:13). The Holy Spirit is not only the Spirit of life (Rom. 8:2; Gal. 5:25), but He is also the Spirit of death: He helps us to reckon ourselves dead to sin.
你我不是肉體的債務人，而是聖靈的債務人（羅馬書8：12-14）。我們必須接受上帝關於舊自然的話，而不是試圖使它變成不是舊的東西。我們絕不能通過餵養牠所喜歡的東西來“為肉提供食物”（羅13：14）。在肉體中沒有好東西（羅馬書7：18），因此我們不應對肉體充滿信心（腓3：3）。肉不受上帝的律法（羅馬書8：7），不能取悅上帝（羅馬書8：8）。只有通過聖靈，我們才能“殺死”肉體將通過我們的身體行事（羅馬書8:13）。聖靈不僅是生命的靈（羅8：2；加5:25），而且他也是死亡的靈：他幫助我們認清自己因罪而死。
We have seen two ministries of the Spirit of God: He enables us to fulfill the law, and He enables us to overcome the flesh. He has a third ministry as well.
我們已經看到了上帝聖靈的兩個事工：他使我們得以履行律法，並且使我們能夠克服肉體。他也有第三部。
3. The Spirit Enables Us to Produce Fruit (5:22–23, 25–26)
3. 聖靈使我們結出果實（5：22–23，25–26）
It is one thing to overcome the flesh and not do evil things, but quite something else to do good things. The legalist might be able to boast that he is not guilty of adultery or murder (but see Matt. 5:21–32), but can anyone see the beautiful graces of the Spirit in his life? Negative goodness is not enough in a life; there must be positive qualities as well.
克服肉體而不做惡事是一回事，而做善事則是另一回事。法學家也許可以吹噓自己沒有犯姦淫或謀殺罪但請參閱馬太福音5：21–32），但是有人能在他的一生中看到聖靈的美麗恩典嗎？負善感在生活中是遠遠不夠的。也必須有積極的品質。
The contrast between works and fruit is important. A machine in a factory works and turns out a product, but it could never manufacture fruit. Fruit must grow out of life, and, in the case of the believer, it is the life of the Spirit (Gal. 5:25). When you think of “works” you think of effort, labor, strain, and toil; when you think of “fruit” you think of beauty, quietness, the unfolding of life. The flesh produces “dead works” (Heb. 9:14), but the Spirit produces living fruit And this fruit has in it the seed for still more fruit (Gen. 1:11). Love begets more love! Joy helps to produce more joy! Jesus is concerned that we produce “fruit … more fruit … much fruit” (John 15:2, 5), because this is the way we glorify Him. The old nature cannot produce fruit; only the new nature can do that.
作品與水果之間的對比很重要。工廠中的機器可以工作並生產出產品，但它永遠無法製造水果。果實必須從生命中生長出來，對於信徒來說，這就是聖靈的生命（加5:25）。當您想到“作品”時，您會想到努力，勞力，勞累和辛勞。當您想到“水果”時，您就會想到美麗，寧靜，生活的展開。肉產生“死的行為”（來9:14），但聖靈產生活的果實，而這種果實中有更多的果實的種子（創1:11）。愛會帶來更多的愛！歡樂有助於產生更多的歡樂！耶穌擔心我們會產生“水果……更多水果……更多水果”（約翰福音15：2，5），因為這是我們榮耀祂的方式。古老的自然無法產生結果；只有新的性質才能做到這一點。
The New Testament speaks of several different kinds of “fruit”: people won to Christ (Rom. 1:13), holy living (Rom. 6:22), gifts brought to God (Rom. 15:26–28), good works (Col. 1:10), and praise (Heb. 13:15). The “fruit of the Spirit” listed in our passage has to do with character (Gal. 5:22–23). It is important that we distinguish the gift of the Spirit, which is salvation (Acts 2:38; 11:17), and the gifts of the Spirit, which have to do with service (1 Cor. 12), from the graces of the Spirit, which relate to Christian character. It is unfortunate that an overemphasis on gifts has led some Christians to neglect the graces of the Spirit. Building Christian character must take precedence over displaying special abilities.
新約談到了幾種不同的“水果”：人們贏得了基督的勝利（羅馬書1:13），聖潔的生活（羅馬書6:22），帶給上帝的禮物（羅馬書15：26-28），善良行為（歌1:10）和讚美（來13:15）。我們段落中列出的“聖靈的果子”與品格有關（加5：22-23）。重要的是，我們要從聖靈的恩賜，即救恩（使徒行傳2:38; 11:17）和與服務有關的聖靈的恩賜（1 Cor。12）。其他的，不是自我的-與基督教品格有關的聖靈的恩典（6：1-10）加拉太書5-6。不幸的是，過分強調恩賜導致一些基督徒忽視了聖靈的恩典。建立基督徒品格必須優先於展示特殊能力。
The characteristics that God wants in our lives are seen in the ninefold fruit of the Spirit. Paul began with love because all of the other fruit is really an outgrowth of love. Compare these eight qualities with the characteristics of love given to the Corinthians (see 1 Cor. 13:4–8). This word for love is agape, which means divine love. (The Greek word eros, meaning “sensual love,” is never used in the New Testament.) This divine love is God’s gift to us (Rom. 5:5), and we must cultivate it and pray that it will increase (Phil. 1:9).
在聖靈的九倍果子中可以看出上帝在我們生活中想要的特徵。保羅從愛開始，因為其他所有果實實際上都是愛的產物。將這八種特質與對哥林多人的愛的特徵進行比較（見林前13：4-8）。愛這個詞是agape，意為神的愛。 （新約中從未使用希臘語eros的意思是“感性的愛”。）這種神聖的愛是上帝給我們的禮物（羅馬書5：5），我們必須耕種它並祈禱它會增加（菲爾1：9）。
When a person lives in the sphere of love, then he experiences joy—that inward peace and sufficiency that is not affected by outward circumstances. (A case in point is Paul’s experience recorded in Phil. 4:10–20.) This “holy optimism” keeps him going in spite of difficulties. Love and joy together produce peace, “the peace of God, which passeth all understanding” (Phil. 4:7). These first three qualities express the Godward aspect of the Christian life.
當一個人生活在愛的領域中時，他就會感到快樂，即內在的和平與自在，不受外在環境的影響。 （一個很好的例子是保羅在腓4：10-20中所記錄的經歷。）這種“聖潔的樂觀”使他儘管困難重重。愛與喜樂共同產生了和平，“上帝的和平，使所有的諒解都過去了”（腓4：7）。這前三個特質表達了基督徒生活中敬虔的一面。
The next three express the manward aspect of the Christian life: long suffering (courageous endurance without quitting), gentleness (kindness), and goodness (love in action). The Christian who is long suffering will not avenge himself or wish difficulties on those who oppose him. He will be kind and gentle, even with the most offensive, and will sow goodness where others sow evil. Human nature can never do this on its own; only the Holy Spirit can.
接下來的三個方面表達了基督徒生活的有男子氣概的方面：長期的苦難（不屈不撓的勇氣），溫柔（善良）和善良（行動中的愛）。長期遭受苦難的基督徒不會為反對他的人報仇，也不會希望遇到困難。即使在最冒犯性的情況下，他也會仁慈溫柔，並會在別人撒下邪惡的地方撒下善良。人的本性永遠不能獨自做到；只有聖靈才能。
The final three qualities are selfward: faith (faithfulness, dependability); meekness (the right use of power and authority, power under control); and temperance (self-control). Meekness is not weakness. Jesus said, “I am meek and lowly in heart” (Matt. 11:29), and Moses was “very meek” (Num. 12:3); yet no one could accuse either of them of being weak. The meek Christian does not throw his weight around or assert himself. Just as wisdom is the right use of knowledge, so meekness is the right use of authority and power.
最後的三個品質是自我保護：信念（忠誠，可靠）；溫順（正確使用權力和權力，權力得到控制）；和節制（自我控制）。溫柔不是弱點。耶穌說：“我是溫柔謙卑的”（太11:29），摩西是“很溫柔”（民12：3）。但是沒有人能指責他們中的任何一個都很軟弱。溫柔的基督徒不會四處張揚或自言自語。正如智慧是對知識的正確使用一樣，謙卑是對權威和權力的正確使用。
It is possible for the old nature to counterfeit some of the fruit of the Spirit, but the flesh can never produce the fruit of the Spirit. One difference is this: when the Spirit produces fruit, God gets the glory and the Christian is not conscious of his spirituality; but when the flesh is at work, the person is inwardly proud of himself and is pleased when others compliment him. The work of the Spirit is to make us more like Christ for His glory, not for the praise of men.
古老的天性有可能假冒聖靈的某些果實，但果肉永遠無法製造聖靈的果實。一個區別是：當聖靈結出果實時，上帝就榮耀了，基督徒就沒有意識到他的靈性。但是當肉體在工作時，這個人會為自己內心感到驕傲，當別人稱讚他時會很高興。聖靈的工作是使我們更像基督，是因為祂的榮耀，而不是為了讚美人類。
The cultivation of the fruit is important. Paul warns that there must be a right atmosphere before the fruit will grow (Gal. 5:25–26). Just as fruit cannot grow in every climate, so the fruit of the Spirit cannot grow in every individual’s life or in every church.
水果的栽培很重要。保羅警告說，在果實長成之前必須有適當的氣氛（加5：25–26）。正如水果無法在每種氣候中生長一樣，聖靈的果實也無法在每個人的生活或每個教會中生長。
Fruit grows in a climate blessed with an abundance of the Spirit and the Word. “Walk in the Spirit” (Gal. 5:25) means “keep in step with the Spirit”—not to run ahead and not to lag behind. This involves the Word, prayer, worship, praise, and fellowship with God’s people. It also means “pulling out the weeds” so that the seed of the Word can take root and bear fruit. The Judaizers were anxious for praise and “vainglory,” and this led to competition and division. Fruit can never grow in that kind of an atmosphere.
水果在充滿聖靈和聖言的氣候中生長。 “在聖靈中行走”（加5:25）的意思是“與聖靈並駕齊驅”-不要向前走也不要落後。這涉及道，禱告，敬拜，讚美和與上帝子民的團契。這也意味著“拔除雜草”，以便使聖言的種子紮根並結出果實。猶太人渴望獲得讚美和“虛榮”，這導致了競爭和分裂。在這種氣氛下，水果永遠無法生長。
We must remember that this fruit is produced to be eaten, not to be admired and put on display. People around us are starving for love, joy, peace, and all the other graces of the Spirit. When they find them in our lives, they know that we have something they lack. We do not bear fruit for our own consumption; we bear fruit that others might be fed and helped, and that Christ might be glorified. The flesh may manufacture “results” that bring praise to us, but the flesh cannot bear fruit that brings glory to God. It takes patience, an atmosphere of the Spirit, walking in the light, the seed of the Word of God, and a sincere desire to honor Christ.
我們必須記住，這種水果是被食用，而不是被欣賞和展示的。我們周圍的人都在渴望愛，喜悅，和平以及聖靈的所有其他恩典。當他們在我們的生活中找到他們時，他們知道我們缺少某些東西。我們不能為自己的消費而結出果實；我們結出果實，可以給別人飽食和幫助，也可以榮耀基督。肉體可以製造出使我們讚美的“結果”，但是肉體不能結出為上帝帶來榮耀的果實。這需要耐心，聖靈的氣氛，在光明中行走，上帝聖言的種子和真誠地尊敬基督。
In short, the secret is the Holy Spirit. He alone can give us that “fifth freedom”—freedom from sin and self. He enables us to fulfill the law of love, to overcome the flesh, and to bear fruit.
簡而言之，秘密就是聖靈。僅他一個人就能給我們帶來“第五種自由”，即擺脫罪惡和自我的自由。他使我們能夠履行愛的律法，戰勝肉體並結出果實。
Will you yield to Him and let Him work?
你願委身於主祂，讓祂工作嗎？
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