1 1636英翻中(加拉太11課) THE LIBERTY
Chapter 11 THE LIBERTY
第11章 爱的自由 加拉太书6：1-10
The story
has often been told about the message the founder of the Salvation Army sent to
their international convention. General William Booth was unable to attend
personally because of ill health, so he cabled the delegates a message
containing one word: “OTHERS!”
救世军创始人威廉·布斯将军，是差人將他給他們国际大会的信息送去的故事，常有聽聞。由于他身体不好， 无法亲自出席，所以他就請代表传达了這信息：“要眷顧別人！”
In the
popular comic strip “Peanuts,” Lucy asks Charlie Brown, “Why are we here on earth?”
He replies, “To make others happy.” She ponders this for a moment and then
asks, “Then why are the others here?”
在著名 “花生(Peanuts)” 的漫画中，露西问查理 .布朗，“我们为什么要来这里？” 他回答说， “让别人开心。” 她思考了一下，然后问道， “那么为什么別人會在这里？”
“One
another” is one of the key phrases in the Christian’s vocabulary. “Love one
another” is found at least a dozen times in the New Testament, along with “pray
one for another” (James 5:16), “edify one another” (1 Thess. 5:11 ), prefer one another (Rom. 12:10 ), “use hospitality one to
another” (1 Peter 4:9), and many other like admonitions.
“彼此” 是基督徒常說的关键短语之一。新约圣经中至少記載過 “彼此相爱”，及“彼此代祷”（雅5:16），“彼此訓誡”（帖前5:11），彼此親熱（罗12:10），“彼此接待”（彼前4：9），以及许多其他類似相同的告诫。
In the
section before us, Paul adds another phrase: “Bear ye one another’s burdens”
(Gal. 6:2). The Spirit led Christian thinks of others and how he can minister
to them. In this section, Paul described two important ministries that we ought
to share with one another.
在前段經节的討論中，保罗又增加了一句短語：“你们要彼此担负各人的重担”（加6：2）。屬灵的基督徒会想到别人，以及他如何为他们服务。在本段經节中，保罗描述了应该彼此分享的两件重要事工。
1. Bearing Burdens (6:1–5)
1. 担當重擔（6：1-5）
The
legalist is not interested in bearing burdens.
Instead, he adds to the burdens of others (Acts 15:10 ). This was one of the sins of the
Pharisees in Jesus’ day: “For they bind heavy burdens and grievous to be borne,
and lay them on men’s shoulders; but they themselves will not move them with
one of their fingers” (Matt. 23:4). The legalist is always harder on other
people than he is on himself, but the Spirit-led Christian demands more of
himself than he does of others that he might be able to help others.
猶太律法主義者对承担重负不感兴趣，相反，他把重担加在別人的身上（徒15:10）。 这是耶稣时代法利赛人的罪孽之一：“他们把難担的重担，捆起來擱在別人的肩上， 但自己一個指頭也不肯动”（太 23：4）。 猶太律法主義者总是对自己寬恕，却把難處加在別人身上，但是屬灵的基督徒却是对他自己的要求比对別人的要求更嚴，這樣才能使他可能去帮助別人。
Paul
presented a hypothetical case of a believer who is suddenly tripped up and falls
into sin. The word overtaken carries the idea of being surprised, so it is not
a case of deliberate disobedience. Why did Paul use this illustration? Because
nothing reveals the wickedness of legalism better than the way the legalists
treat those who have sinned. Call to mind the Pharisees who dragged a woman
taken in adultery before Jesus (John 8). Or that Jewish mob that almost killed
Paul because they thought he had defiled the temple by bringing in Gentiles
(Acts 21:27ff.). (Legalists do not need facts and proof; they need only
suspicions and rumors. Their self-righteous imaginations will do the rest.) So,
in this paragraph, Paul was really contrasting the way the legalist would deal
with the erring brother, and the way the spiritual man would deal with him.
保罗提出信徒偶然被過犯所勝的假设案例。 “被超越” 带有惊讶偶然的意思，所以它不是故意的不服从。为什么保罗使用这例子？因为没有什么比律法主義者对待犯罪者的心態，更能揭示律法主义的邪恶。回憶起那些法利赛人拖拉着一位通奸的女人到耶稣面前之事（约8章）。 或者那些几乎杀死保罗的犹太暴民，因为他们认为保羅通帶領外邦人進圣殿，而玷污了它（徒21：27比照研讀）.（律法主義者不需要事实和证据; 他们只需要怀疑和信任谣言。他们的自以为是的心態，将完成剩下的工作。）因此，在这段經節中，保罗真正的把律法主義者处理犯错的兄弟的方式，與屬靈的人士会如何的对付犯错的兄弟的情況作對比。
(1) A
contrast in aim. The spiritual man would seek to restore the brother in love,
while the legalist would exploit the brother. The word restore means “to mend,
as a net, or to restore a broken bone.” If you have ever had a broken bone, you
know how painful it is to have it set. The sinning believer is like a broken
bone in the body, and he needs to be restored. The believer who is led by the
Spirit and living in the liberty of grace will seek to help the erring brother,
for “the fruit of the Spirit is love” (Gal. 5:22 ). “By love serve one another” (Gal. 5:13 ). When Jesus sought to be a
physician to the sinful, He was severely criticized by the Pharisees (Mark 2:13 –17), and so the spiritual
believer today will be criticized by the legalists.
(1) 在目的上的对比。 屬靈的人会以假設法，尋找愛來重建犯错的兄弟，而律法主義者則會宣揚犯错的兄弟的犯錯事實。 重建是 “補魚网，或重整骨折。” 如果你曾经骨折過，你知道重整它是多么痛苦。犯罪的信徒就像身体發生骨折，需要重整一樣。由圣灵引导，并且活在恩典自由中的信徒，将寻求以愛來帮助犯错的弟兄的重建，因为 “圣灵的果子就是爱”（加5:22）。 “借着爱，彼此服事” （加5:13）。当耶稣试图成为罪人的医师时，祂受到法利赛人的严厉批评（可2：13-17），所以今天的属灵信徒会受到猶太律法主義的批评。
Instead of
trying to restore the erring brother, the legalist will condemn him and then
use the brother to make himself look good. This is what the Pharisee did in the
parable of the Pharisee and the publican (Luke 18:9–14). “[Love] shall cover
the multitude of sins” (1 Peter 4:8). The legalist rejoices when a brother
falls, and often gives the matter wide publicity, because then he can boast
about his own goodness and how much better his group is than the group to which
the fallen brother belongs.
猶太律法主義者不会试图重建犯错的兄弟，反而會來谴责他，且利用它，讓別人對自己看起来很好。这就是法利赛人在聖經所記載的
“法利赛人和税吏在聖殿中禱告”
的比喻（路18：9-14）。 “ [爱] 能涵盖众多的罪”（彼前4：8）。当兄弟堕落时，猶太律法主義者会感到高兴，并经常的宣揚此事，他可以因此夸耀自己很好，及誇耀他所屬的团队比堕落的兄弟所属的团体要好得多。
This is why
Paul admonished us, “Let us not be desirous of vainglory, provoking one
another, envying one another” (Gal. 5:26 ).
The word provoke means “to challenge to a contest, to compete with.” The
believer who walks in the Spirit is not competing with other Christians or
challenging them to become “as good as he is.” However, the legalist lives by
competition and comparison, and tries to make himself look good by making the
other fellow look bad.
这就是为什么保罗告诫我们，“不要渴慕虚荣，互相挑愓，互相嫉妒” （加5:26）。挑愓的意思是 “互相找錯，互相的竞争。” 行在圣灵裡的信徒，不会与其他基督徒竞争，或者挑愓他们要变得 “像他一样好”。 然而，猶太律法主義者却依靠竞争，互相比较，并试图通过让別人看自己比起看其他人好很多的生活。
(2)A
contrast in attitude. The Spirit-led believer approaches the matter in a spirit
of meekness and love, while the legalist has an attitude of pride and
condemnation. The legalist does not need to “consider himself” because he
pretends he could never commit such a sin. But the believer living by grace
realizes that no man is immune from falling. “Let him that thinketh he standeth
take heed lest he fall” (1 Cor. 10:12 ).
He has an attitude of humility because he realizes his own weaknesses.
(2) 心态的对比。受圣灵引导的信徒，以温柔和爱的屬靈心態來处理事情，而让其他人看自己比看別人更糟糕的心態，猶太律法主義者则不然，他表现出骄傲和谴责的心态。猶太律法主義者從不需要
“考虑自己”，因为他假装永远，他不会犯下这样的罪。但是，靠恩典生活的信徒意识到没有人能免于堕落。
“所以，自己要思想站得穩，須要谨慎，免得跌倒”（林前10:12）。他有谦卑的心态，因为他意识到自己的弱点。
But there
is a second contrast: he knows the love of Christ in his own heart. “The law of Christ” is “Love one another”
(John 13:34 ; 15:12 ). Paul has already discussed
the “law of love” (Gal. 5:13 –15), and now he is applying it. “Tender loving
care” is not a modern invention, because Paul is urging it on believers in this
passage. How much we appreciate it when the doctor uses tenderness as he sets a
broken bone. And how much more should we use “tender loving care” when we seek
to restore a broken life.
但是有第二个对比：他在自己的心中知道基督的爱。 “基督的律法” 是 “彼此相爱”
It takes a
great deal of love and courage for us to approach an erring brother and seek to
help him. Jesus compared this to eye surgery (Matt. 7:1–5)—and how many of us
feel qualified for that?
我们需要很多的爱和勇气，才能接近犯错的兄弟，并找到帮助他的重點。耶稣以眼科手术與它相比较（太7：1-5）--- 在我们当中有多少人认为是合格的呢?
Paul
probably had in mind here our Lord’s instructions on reconciliation (Matt. 18:15 –35). If your brother sins
against you, go talk to him privately, not for the purpose of winning an
argument, but for the purpose of winning your brother. (That word gained is the
same word Paul used in 1 Cor. 9:19–22 to refer to winning the lost to Christ.
It is important to win the lost, but it is also important to win the saved.) If
he hears you, then the matter is settled. But if he will not agree, then ask
one or two spiritual people to go with you. If he will still not settle the
matter, then the whole church must be informed and take steps of discipline.
But Jesus went on to point out that the church must practice prayer (Matt. 18:19 –20) and forgiveness (Matt. 18:21 –35), or discipline will not be
effective.
在这里保罗可能记得，我们主对門徒訓導如何與兄弟和解的指示（太18：15-35）。如果你的兄弟得罪你，请先私下与他和好，不是为了赢得争论，而是为了得回你的兄弟。 （這 “获得” 字词与保罗在 林9 :19 - 22節中，使用的字詞一样，指的是将失丧者帶回给基督。赢得失丧者固然很重要，但赢得拯救者也很重要。）如果他听你，那么问题就解决了。但如果他不聴，那就请一两位属灵的長者跟你一起去。如果他仍然不聽，那么就告訴教会，讓教會整體會友，采取纪律措施來治裁。但耶稣接着指出，教会必须操练祷告（太18：19-20）和宽恕（太18：21-35），否则纪律治裁不会有效。
The
legalist, of course, has no time for this kind of spiritual “soul-winning.”
When he hears that his brother has sinned, instead of going to the brother, he
shares the sad news with others (“so you can pray more intelligently about it”)
and then condemns the brother for not being more spiritual.
当然，猶太律法主義者没有时间进行这种屬靈上的 “灵魂得救”。当他听到他的兄弟犯了罪，而不是去找那兄弟，而是去与其他人分享了这悲伤的消息（“因此，你可以在祈祷中更多聪明地用來谈论它”）然后谴责兄弟的不屬靈.
Remember,
the legalist makes himself look better by making his brother look worse. Thus
Paul’s warnings here (Gal. 6:3–4). The Judaizers were guilty of boasting about
themselves, their achievements, and their converts (Gal. 6:12 –14). They usually did this by comparing
themselves with others (see 2 Cor. 10:11 ).
But such comparisons are sinful and deceptive. It is easy to find somebody
worse off than we are, so that our comparison makes us look better than we
really are. Christian love would lead us not to expose a brother’s failures or
weaknesses, no matter how much better it would make us look.
记住犹太律法主義者常常使他的兄弟看起来比他更糟，而使自己看起来更光采。（加6：3-4）。犹太律法師常因吹嘘他们自己，他们的成就，和他们的悔改，而受到咀咒（加6：12-14）。他们通常都把自己与別人比较，来做到吹噓這一点（参见 林后10:11）。但这种比较是有罪和欺骗性的。很容易找到比我们更糟糕的人，所以我们的比较让我们看起来比实际更好。基督徒的爱，将导致我们不要揭露兄弟的失败或弱点，无论它能让我们看起来有多好。
A man
should “prove his own work” (Gal. 6:4) in the light of God’s will and not in
the shadows of somebody else’s achievements. “Each man should test his own
actions. Then he can take pride in himself, without comparing himself to
somebody else, for each man should carry his own load”(Gal. 6:4–5 niv). There
is no place for competition in the work of God, unless we are competing against
sin and Satan. When we see words like “best, fastest-growing, biggest, finest”
applied to Christian ministries, we wonder who is getting the glory.
人应该根据上帝的旨意 “证明自己的工作”（加6：4），而不是在别人的成就的阴影下顯露。 “每个人都应该檢驗他自己的行為。然后，他才可以为自己感到骄傲，而不是将自己与其他人比较，因为每个人都应该承担自己的负担“（加6：4-5新國際版）。 除非我们与罪恶和撒但竞争，否则，在上帝的恩典中，没有竞争的地方。当我们看到 “最好，最快的成長，最大，最優美”
這些短句描述基督教事工時，就該了解誰應該得此榮耀。
This does not mean that it is wrong to keep
records. Charles Haddon Spurgeon used to say, “Those who criticize statistics
usually have none to report.” But we must be careful that we are not making
others look bad just to make ourselves look good. And we should be able to
rejoice at the achievements and blessings of others just as if they were our
own (Rom. 12:10 ). After
all, if one member of the body is blessed, it blesses the whole body.
保留记录并不是错误的。查理.
司布貞常常说，“批评统计数据的人，通常都没有什麼可报道。” 但我们必须小心，不要让别人看起来很糟糕，來襯托让自己看起来很好。应该能够为別人的成就和祝福而高兴，就好像他们就是我们自己一样（罗12:10）。 若身体某部分受到祝福，全身就會得到祝福。
There is no
contradiction between Galatians 6:2 and 5, because two different Greek words
for burden are used. In Galatians 6:2 it is a word meaning “a heavy burden,”
while in Galatians 6:5 it describes “a soldier’s pack.” We should help each
other bear the heavy burdens of life, but there are personal responsibilities
that each man must bear for himself. “Each soldier must bear his own pack.” If
my car breaks down, my neighbor can help drive my children to school, but he
cannot assume the responsibilities that only belong to me as their father. That
is the difference. It is wrong for me to expect somebody else to be the father
in our family; that is a burden (and a privilege) that I alone can bear.
加拉太书6章2節和5節之间没有矛盾，因为使用了两个不同的希腊语表示 “重負”。在加拉太书6章2節中，它的意思是
“沉重负担”，而在加拉太书6章5節中它描述的是 “士兵的背包。” 我们应该互相帮助，來承担各人生活的重负，但每人都有每人自己都有自己的重負。自己的重负必须自己承担。
“每个士兵都必须背负的自己背包。”
如果我的车坏了，我的邻居可以帮助带我的孩子上学，但他不能承担起我作父亲的责任。区别就在這裡。我期待别人承担我做父亲的責任，這是错误的;
做父亲的責任是自己独自應當承担（是榮幸）.
2. Sharing Blessings (6:6–10)
2. 分享祝福（6：6-10）
Just as one
another is a key phrase in the Christian vocabulary, so is the word fellowship
(translated “communicate” in Gal. 6:6). From the very beginning of the church,
sharing was one of the marks of Christian experience (Acts 2:41 –47). The Greek word has now worked its way
into our English vocabulary, and we see the word koinonia here and there in
religious publications. It simply means “to have in common,” and refers to our
common fellowship in Christ (Gal. 2:9), our common faith (Jude 3), and even our
sharing in the sufferings of Christ (Phil. 3:10 ). But often in the New Testament, koinonia refers to
the sharing of material blessings with one another (Acts 2:42 ; 2 Cor. 8:4; Heb. 13:16 [Greek text]). It is this that Paul had in
mind in these verses.
正如 “彼此” 是基督徒常用的关键词一样，
“团契” 字词也是如此（在 加6：6中翻译为 “交通”）。从教会一开始，分享就是基督徒生活经验中的标志之一（徒2：41-47）。希腊词现在已经與英语词汇一樣，我们在宗教出版物中，隨時隨處都會看到了團契(koinonia)这词。它意味着 “共同拥有”，指的是我们在基督里的团契（加2：9），共同的信仰（犹3），甚至共同分享基督的苦难（腓3:10） 。但是经常在新约中，團契指的是彼此分享物质上的祝福（徒2:42;
林后8：4; 来书13:16 [希腊文版]）。这就是在保罗思想中的经文。
He began
with a precept (Gal. 6:6), urging us to share with one another. The teacher of
the Word shares spiritual treasures, and those who are taught ought to share
material treasures. (Paul used a similar approach when he explained why the
Gentile churches ought to give an offering to the Jewish believers, Rom. 15:27 .)
他从概念开始（加6：6），敦促我们彼此分享。主日學的老师分享屬靈的财富，而那些教导的人也应该分享物质的财富。(保罗在解释为什么外邦人的教会应该向犹太信徒奉献时，就是 使用相似的方法， 罗15:27。）
We must
remember that what we do with material things is an evidence of how we value
spiritual things. “For where your treasure is, there will your heart be also”
(Matt. 6:21 ). Because the
apostle Paul did not want money to become a stumbling block to the unsaved, he
earned his own living (see 1 Cor. 9), but he repeatedly taught that the
spiritual leader in the church was to be supported by the gifts of the people.
Jesus said, “The laborer is worthy of his hire” (Luke 10:7), and Paul echoed
this statement (1 Cor. 9:11 ,
14).
我们必须记住，对物質所行的事，也是我们如何重视行属灵事的证据。
“因为你的财宝在哪裡，你的心也在那裡”（太6:21）。 因为使徒保罗不想使金钱成为未得救的人的绊脚石，所以，他自己織網谋生，來支持他的傳教事工的經費（见 林前9章），但他反复教导说，教会中的屬靈领袖需要得到人的支援。耶稣说：“工人是配得他的工資”（路10：7），保罗赞同这句话（林前9：11,14）。
But we must
realize the spiritual principle that lies behind this precept. God does not
command believers to give simply that pastors and teachers (and missionaries,
Phil. 4:10 –19) might have
their material needs met, but that the givers might get a greater blessing
(Gal. 6:7–8). The basic principle of sowing and reaping is found throughout the
entire Bible. God has ordained that we reap what we sow. Were it not for this
law, the whole principle of cause and effect would fail. The farmer who sows
wheat can expect to reap wheat. If it were otherwise, there would be chaos in
our world.
但我们必须认知这誡命背后的屬靈原则。上帝并没有命令信徒只是简单地對牧师和教师（和传教士，腓4：10-19）满足他们的物质的需要，但是给予者也可能得到更大的祝福（加6：7-8）。在整本圣经中都可以找到播种和收割的基本原则。上帝命定我们收获，我们所播种的。如果不是有这律法，那么因果关系的整个原则就会失败。播种小麦的农民可以期待收获小麦。如果他祈望的不是这样，那這世界就会出现混乱。
但是上帝也告诉在我们播种的地方要小心，这就是保罗在这里处理的原则。他把我们的物质财产视为种子，他看到了两种可能的土壤：肉体和心灵。我们可以用我们的物质来促进肉体，或促进屬灵的事物。但是一旦完成播种，我们就无法改变收获。
Money sown
to the flesh will bring a harvest of corruption (see Gal. 5:19 –21). That money is gone and can never be
reclaimed. Money sown to the Spirit (such as sharing with those who teach the
Word) will produce life, and in that har``vest will be seeds that can be
planted again for another harvest, and on and on into eternity. If every
believer only looked on his material wealth as seed, and planted it properly,
there would be no lack in the work of the Lord. Sad to say, much
seed is wasted on carnal things and can never bring glory to God.
Of course, there is a much wider application
of the principle to our lives; because all that we do is either an investment
in the flesh or the Spirit. We shall reap whatever we have sown, and we shall
reap in proportion as we have sown. “He which soweth sparingly shall reap also
sparingly; and he which soweth bountifully shall reap also bountifully” (2 Cor.
9:6). The believer who walks in the Spirit and “sows” in the Spirit is going to
reap a spiritual harvest. If his sowing has been generous,
the harvest will be bountiful, if not in this life, certainly in the life to
come.
Paul’s enemies, the Judaizers, did not have
this spiritual attitude toward giving and receiving. Paul sacrificed and
labored that he might not be a burden to the churches, but the false teachers
used the churches to promote their own schemes and fill their own coffers. This
is also what happened in the Corinthian church, and Paul had to write them: “In
fact, you even put up with anyone who enslaves you or exploits you or takes
advantage of you or pushes himself forward or slaps you in the face” (2 Cor. 11:20 niv).
保罗的敌人，犹太律法師，对于给予和接受没有这种屬靈的心态。保罗拼命努力使他的事工，盡可能的不增加教会的负担;
但假教师却不同，他們利用教会来推广他们自己的计划，并增加他们自己的財富。这也是在哥林多教会中发生的事情，保罗不得不写下：“事实上，你甚至忍受任何奴役你，或利用你，或藉用你推动他自己事工，或拍打你的瞼的人”（ 林後11：20 新國際版）。
How many times we have seen the sacrificing
godly pastor persecuted and driven out, while the arrogant promoter is honored
and gets everything he wants. The
carnal believer thrives under the “spiritual dictatorship” of a
legalistic promoter-pastor, because it makes him feel secure, successful, and
spiritual. The carnal believer will sacrifice what he has to make the work more
successful, only to discover that he is sowing to the flesh and not to the
Spirit.
Having given us the precept (Gal. 6:6) and
the principle behind the precept (Gal. 6:7–8), Paul now gave us a promise (Gal.
6:9): “In due season we shall reap if we faint not.” Behind this promise is a
peril: getting weary in the work of the Lord, and then eventually fainting, and
stopping our ministry.
保羅在给了我们理念（加6：6）和理念背后的原则（加6：7-8）之后，他现在给我们应许（加6：9）：“若我们勤勞，在适当的季节撒種，定有收获。” 但这承诺的背后是有些冒险 ：有時我們會在為主的工作中感到厌倦，终至衰竭，并停止。
Sometimes spiritual fainting is caused by a
lack of devotion to the Lord. It is interesting to contrast two churches that
are commended for “work, labor, and patience” (1 Thess. 1:3; Rev. 2:2). The
church at Ephesus Israel
有时屬靈上的衰竭，其原因是由于缺乏对主的委身，拿两位認为 “有成就，勤劳和耐心”的教会來对比，很有意思（帖前1：3; 启2：2）。以弗所的教会实际上已经离开了它的初恋期，并且在衰退（启2：4-5）。为什么？在帖撒罗尼迦教会的表彰中可以看到答案：“信心的工作，爱的勤劳，盼望的耐心。”
不只是工作，劳动和耐心，还要有正确的动机 : “信心，爱心和盼望。” 为主作工是多麼容易，但却讓屬靈的动机死亡。像玛拉基所说的以色列祭司一样，我们为主服务，但却抱怨说：“看哪，是多么的厌倦”（玛1:13）.
9:13 ). Each
day we ought to sow the seed so that one day we will be able to reap (Ps.
126:5–6). But we must remember that the Lord of the harvest is in charge, and
not the laborers.
但保罗给我们的承诺将有助于我们继续前进：“在适当的季节，我们将收获。” 种下的种子不会立即结果。灵魂有季节，就像有自然的季节一样，我们必须给种子充分时间扎根，并结出果实。当农夫豐富的收割时，該是多么奇妙（摩9:13）。每天我们都应播下种子，以便有一天我们能够收获（诗126：5-6）。 但我们必须记住，收割的是主，祂掌權，而不是種植者。
Sharing blessings
involves much more than teaching the Word and giving of our material substance.
It also involves doing good “unto all men” (Gal. 6:10 ). There are those in this world who do evil (Ps.
34:16); in fact, there are those who return evil for good (Ps. 35:12). Most of
the people in the world return good for good and evil for evil (see Luke 6:32 –35; 1 Thess. 5:15 ). But the Christian is supposed
to return good for evil (Rom. 12:18 –21)
and to do this in a spirit of Christian love. Actually, the Christian’s good
works are a spiritual sacrifice that he gives to the Lord (Heb. 13:16 ).
分享祝福比教导圣经和给予我们实際物质更要緊。 它还涉及對 “所有人”
做好事（加6:10）。 这世界有些恶者（诗34:16）;
事实上，有些人以恶報善（诗35:12）。 世界上大多数人是以善回报善，以恶回报惡（见 路6：32-35; 帖前5:15）。 但基督徒应该以善回報恶（罗12：18-21），并且基督徒是以屬灵的爱來做的。 实际上，基督徒的善行是他献给主的属灵祭品（来13:16）。
We are to “do good unto
all men.” This is how we let our light shine and glorify our Father in heaven
(Matt. 5:16 ). It is not
only by words that we witness to the lost, but also by our works. In fact, our
works pave the way for our verbal witness; they win us the right to be heard.
It is not a question of asking, “Does this person deserve my good works?” Did
we deserve what God did for us in Christ? Nor should we be like the defensive
lawyer who tried to argue, “Who is my neighbor?” (Luke 10:25–37). Jesus made it
very clear that the question is not “Who is my neighbor?” but “To whom can I be
a neighbor?”
我们要對 “所有人行善”。 这就是為什麼要荣耀我们在天上的父上帝，去发光（太5:16）。它不仅是於我们對失喪者见证上帝的話，而且還是出於善行。事实上，善行为我们的口头的見证铺平了它的道路;
它们赢得人能傾聽我们的見證。不是只提出问题，“这人应该得到我的善行吗？” 我们配得到上帝在基督里为我们所做的好事吗？我们也不应该像辯護律师一样试图争辩说：“谁是我的邻居？”（路10：25-37）。耶稣清楚地表明问题不是 “谁是我的邻居？” 而是 “我能作谁的好邻居？”
As we “do good unto
all men,” we must give priority to “the household of faith,” the fellowship of
believers. This does not mean that the local church should become an exclusive
clique with the members isolated from the world around them and doing nothing
to help the lost. Rather, it is a matter of balance. Certainly the believers in
Paul’s day would have greater needs than would the outsiders, since many of the
believers suffered for their faith (see Heb. 10:32 –34). Furthermore, a man always cares for his own
family before he cares for the neighborhood (1 Tim. 5:8).
当我们 “为所有人行善”时，我们必须优先考虑信徒的团契是 “信心之家”。这并不說，当地教会应该成为排外的独特集會，其成员与他们周围的世界隔绝，并且无助于帮助失喪的人。相反，應考慮平衡问题。当然，保罗时代的信徒比外人更多的需要幫助，因为许多信徒為信心而受苦（见 来 10：32-34）。更有進者，人总是先关心自己的家庭，然关心邻居（提前5：8）
We must remember, however,
that we share with other Christians so that all of us might be able to share
with a needy world. The Christian in the household of faith is a receiver
that he might become a transmitter. As we abound in love for one
another, we overflow in love for all men (1 Thess. 3:12 ).
我们必须记住，無論如何，我们要与其他基督徒分享，這樣便可以使與我们所有的人，都能够与需要幫助的贫穷世人分享。在信心家庭中的基督徒是接收者，他或可能成为施捨的出口。当我们彼此相爱时，我们就溢流出對对所有人的爱（帖前 3:12）。
This is how it was meant to be.
这就是說 “愛是自由” 的意思
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