1634 英翻中(加拉太9課) STOP! THIEF! 停止！ 小偷！ 04/07/2026

1634 英翻中(加拉太9課)                      STOP! THIEF!                停止！ 小偷！                   04/07/2026

CHAPTER NINE                  STOP! THIEF!                      Galatians 5:1–12
第九課                                    停止！ 小偷！                      加拉太書5：1–12
 
        Paul’s doctrine of grace is dangerous!” cried the Judaizers. “It replaces law with license. Why, if we do away with our rules and abandon our high standards, the churches will fall apart.”
猶太律法師大叫，“保羅的恩典教義很危險！他用它來代替律法許可証。 為什麼，如果我們不遵守律法，並放棄高的標準，教會就會崩潰。”
 
         First-century Judaizers are not the only ones afraid to depend on God’s grace. Legalists in our churches today warn that we dare not teach people about the liberty we have in Christ lest it result in religious anarchy. These people misunderstand Paul’s teaching about grace, and it is to correct such misunderstanding that Paul wrote the final section of his letter (Gal. 5—6).
並非只有一世紀的猶太律法師，害怕依靠上帝的恩典。 今天，我們教會中的律法主義警告說，我們在教會，若只教導人在基督裡的自由，可能會導致教會，形成無秩序狀態。 這些人誤解了保羅關於恩典的教義，並且為了糾正這種誤解，保羅寫了他信的最後部分（加5-6兩章）。

         Paul turned now from argument to application, from the doctrinal to the practical. The Christian who lives by faith is not going to become a rebel. Quite the contrary, he is going to experience the inner discipline of God that is far better than the outer discipline of man-made rules.  No man could become a rebel who depends on God’s grace, yields to God’s Spirit, lives for others, and seeks to glorify God. The legalist is the one who eventually rebels, because he is living in bondage, depending on the flesh, living for self, and seeking the praise of men and not the glory of God.
保羅現在從論證轉向應用，從理論到實踐。 靠信仰生活的基督徒，不會成為叛逆者。 恰恰相反，他將要經歷上帝的內在操練，這要遠遠優於，人為外在的規則操練。沒有人依靠上帝的恩典，屈服於上帝的靈，為他人而活，並尋求榮耀上帝的人能成為叛逆者。 律法主義是最終叛逆的人，因為他生活在奴役中，依靠肉體，為自己而活，尋求人的讚美，而不是榮耀上帝。

        No, Paul’s doctrine of Christian liberty through grace is not the dangerous doctrine. It is legalism that is the dangerous doctrine, because legalism attempts to do the impossible: change the old nature and make it obey the laws of God. Legalism succeeds for a short time, and then the flesh begins to rebel. The surrendered Christian who depends on the power of the Spirit is not denying the law of God or rebelling against it. Rather, that law is being fulfilled in him through the Spirit (Rom. 8:1–4). It is easy to see the sequence of thought in these closing chapters:           不，保羅通過恩典，且實現基督教自由的教義，不是危險的教義。律法主義是危險的學說，因為律法主義試圖，去做不可能的事情：改變舊人的本性，並使之服從上帝的律法。律法主義在短時間內成功，然後，肉體開始叛逆。依靠聖靈大能的投降的基督徒，並不否認上帝的律法或反抗上帝的律法。反而，律法是藉著聖靈在他裡面實現的（羅8：1-4）。在這結尾的兩章中，很容易看到這思想的順序：

1.  I have been set free by Christ. I am no longer under bondage to the law (Gal. 5:1–12).         1.  我被基督釋放了。我不再受律法約束（加  5：1-12）。

2.  But I need something—Someone—to control my life from within. That Someone is the Holy Spirit (Gal. 5:13–26).                                                                                                                                  2.  但是我需要一些事（某些人）來從內部控制我的生活。祂就是聖靈（加   5：13–26）。

3.  Through the Spirit’s love, I have a desire to live for others, not for self (Gal. 6:1–10).                  3.  通過聖靈的愛，我渴望為別人而不是為自己而活（加   6：1-10）。  

 4.  This life of liberty is so wonderful, I want to live it to the glory of God; for He is the One making it possible (Gal. 6:11–18).                                                                                                              4.  這種自由的生活真是太美妙了，我想生活在上帝的榮耀之下。因為祂是使自由生活成可能的那一位（加   6：11-18）。 

        Now, contrast this with the experience of the person who chooses to live under law, under the discipline of some religious leader:                                                                                                          現在，將此與選擇依律法生活，在某些宗教領袖的紀律下，生活的人的經驗進行對比：     

        1.  If I obey these rules, I will become a more spiritual person. I am a great admirer of this religious leader, so I now submit myself to his system.                                                                      1.  如果我遵守這些律例，我將成為一個更加屬靈的人。我是這位宗教領袖的仰慕者，所以現在我投身於他的體系。

        2.  I believe I have the strength to obey and improve myself. I do what I am told and measure up to the standards set for me.                                                                                                           2.  我相信有能力服從

       3.  I’m making progress. I don’t do some of the things I used to do. Other people compliment me on my obedience and discipline. I can see that I am better than others in my fellowship. How wonderful to be so spiritual.                                                                                                                        3.  我正在進步。我不做以前常做的事。被人稱讚我服從和遵守紀律。可以看到我在團契方面比其他人更好。如此的屬靈真是太好了。

        4.  If  only others were like me! God is certainly fortunate that I am His. I have a desire to share this with others so they can be as I am. Our group is growing and we have a fine reputation. 4. 若別人只像我一樣！上帝委實很高興我是祂的。我有心想分享這一點與其他人，以
便他們能像我一樣。團隊正在成長，我們擁有良好的聲譽。糟糕的是，其他群體並不
像我們這樣具有靈性。
 
         No matter how you look at it, legalism is an insidious, dangerous enemy. When you abandon grace for law, you always lose. In this first section (Gal. 5:1–12), Paul explained what the believer loses when he turns from God’s grace to man-made rules and regulations.
無論怎麼看，律法是陰險，危險的敵人。當放棄律法寬限期時，人總是會失敗。在本段的第一部分（加   5：1–12）中，保羅解釋了信徒從上帝的恩典，轉向人為的規章條例時所遭受的損失。
 
        1. The Slave—You Lose Your Liberty (5:1)
        1. 律法的奴役者 --- 你失去了你的自由（5：1）
 
        Paul has used two comparisons to show his readers what the law is really like: a schoolmaster or guardian (Gal. 3:24; 4:2), and a bondwoman (Gal. 4:22ff.). Now he compared it to a yoke of slavery. You will recall that Peter used this same image at the famous conference in Jerusalem (see Acts 15:10).
保羅曾使用過兩次比較，來向讀者現示律法的真實面目：教師或監護人（加  3:24; 4：2）及捆綁的婦女（加   4：22 比照研讀）。現在，保羅把它比作奴隸制的軛。還記得彼得在耶路撒冷著名的會議上，他也使用了同樣的形象（見  徒15:10）。
 
         The image of the yoke is not difficult to understand. It usually represents slavery, service, and control by someone else over your life; it may also represent willing service and submission to someone else. When God delivered Israel from Egyptian servitude, it was the breaking of a yoke (Lev. 26:13). The farmer uses the yoke to control and guide his oxen because they would not willingly serve if they were free.
軛的形像不難理解。它通常代表在你活生中的奴役，服務和受別人的挾制；它也可能表示願意服務，並屈服於他人。當上帝從埃及的奴役中拯救以色列人時，就是打碎他們的軛（利   26:13）。農夫用軛來控制和引導牛工作，因為如果牠們自由就不會願意工作。
 
        When the believers in Galatia trusted Christ, they lost the yoke of servitude to sin and put on the yoke of Christ (Matt. 11:28–30). The yoke of religion is hard, and the burdens heavy; Christ’s yoke is “easy” and His burden is “light.” That word easy in the Greek means “kind, gracious.” The yoke of Christ frees us to fulfill His will, while the yoke of the law enslaves us. The unsaved person wears a yoke of sin (Lam. 1:14); the religious legalist wears the yoke of bondage (Gal. 5:1); but the Christian who depends on God’s grace wears the liberating yoke of Christ.
當加拉太的信徒信靠基督時，他們就把罪的奴役的軛破碎，而代替使用基督的軛（太11：28-30）。宗教的軛是艱苦的，負擔很重。基督的軛是  “輕省的”，祂的軛  “輕的”。在希臘語中，“輕省” 一詞的意思是  “仁慈，憐憫”。基督的軛釋放了我們，實現祂的旨意使我們自由，而律法的軛，則奴役了我們。未得救的人背負著罪惡的軛（哀   1:14）;  宗教律法家戴著束縛的軛（加   5：1）；但是依靠上帝恩典的基督徒卻戴著基督的輕省的軛。
 
        It is Christ who has made us free from the bondage of the law. He freed us from the curse of the law by dying for us on the tree (Gal. 3:13). The believer is no longer under law; he is under grace (Rom. 6:14). This does not mean that we are outlaws and rebels. It simply means that we no longer need the external force of law to keep us in God’s will, because we have the internal leading of the Holy Spirit of God (Rom. 8:1–4). Christ died to set us free, not to make us slaves. To go back to law is to become entangled in a maze of “do’s and don’ts” and to abandon spiritual adulthood for a “second childhood.”
是基督使我們擺脫了律法的束縛。基督耶穌被掛在樹上為我們贖罪而捨命，使我們從律法的詛咒中解脫出來（加   3:13）。信徒不再受律法約束；他處於恩典之下（羅  6:14）。這並不意味著我們是不遵守律法，或叛亂的人。這僅表示我們不再需要律法的外在力量來持守我們在上帝的旨意中，因為我們擁有上帝聖靈的內在的領導（羅   8：1-4）。基督死是為了使我們得自由，而不是使我們成為奴隸。重返律法就是糾纏在 “做與不做” 的迷惑裡，放棄屬靈的成年，以實現  “第二個童年”。
 
        Sad to say, there are some people who feel very insecure with liberty. They would rather be under the tyranny of some leader than to make their own decisions freely. There are some believers who are frightened by the liberty they have in God’s grace; so they seek out a fellowship that is legalistic and dictatorial, where they can let others make their decisions for them. This is comparable to an adult climbing back into the crib. The way of Christian liberty is the way of fulfillment in Christ. No wonder Paul issues that ultimatum: “Do not be entangled again in the yoke of bondage. Take your stand for liberty.”
可悲的是，也有一些人覺得有自由，會感到非常的沒有安全。他們寧願受到某個領導人的專制統治，也不願自由地做出自己的決定。有些信徒對自己在上帝恩典中的自由，感到恐懼；因此，他們尋求律法和獨裁的幫助，讓其他人能為他們做出決定。這相當於由成年又回到嬰兒的搖搖床。基督徒的自由，就是在基督裡實現祂的應許。難怪保羅發出最後通知：“不要再被束縛的軛所糾纏了。在基督的自由裡堅定。”
 
2. The Debtor—You Lose Your Wealth (5:2–6)
2. 債務人--- 你失去了財富（5：2–6）
 
        Paul used three phrases to describe the losses the Christian incurs when he turns from grace to law: “Christ shall profit you nothing” (Gal. 5:2); “a debtor to do the whole law” (Gal. 5:3); “Christ is become of no effect unto you” (Gal. 5:4). This leads to the sad conclusion in Galatians 5:4: “Ye are fallen from grace.” It is bad enough that legalism robs the believer of his liberty, but it also robs him of his spiritual wealth in Christ. The believer living under law becomes a bankrupt slave.
保羅用三個短語，來描述基督徒從恩典轉向律法時所遭受的損失：“基督不會給你帶來任何好處”（加   5：2）； “債務人負責制定全部律法”（加   5：3）； “基督對你沒有影響”（加   5：4）。這在加拉太書5章4節中得出可悲的結論：“你們從恩典中墮落了。”  律法主義剝奪了信徒的自由是很壞的事，但也剝奪了他在基督裡的屬靈財富。信徒生活在律法之下，成為破產的奴隸。
 
        God’s Word teaches that when we were unsaved, we owed God a debt we could not pay. Jesus made this clear in His parable of the two debtors (Luke 7:36–50). Two men owed money to a creditor, the one owing ten times as much as the other. But neither was able to pay, so the creditor “graciously forgave them both” (literal translation). No matter how much morality a man may have, he still comes short of the glory of God. Even if his sin debt is one tenth that of others, he stands unable to pay, bankrupt at the judgment bar of God. God in His grace, because of the work of Christ on the cross, is able to forgive sinners, no matter how large their debt may be.
上帝的教導我們說，當得救時，我們欠上帝的債無法償還。耶穌用兩個債務人的比喻，明確的闡釋了這一點（路   7：36-50）。有兩個人都欠債權人的錢，一個人欠比另一人的多十倍。但是兩者都沒有無法償還，因此債權人 “寬恕了他們倆人的欠債”（字面翻譯）。無論他的道德多麼高尚，他仍然欠缺上帝的榮耀。即使他的罪債是其他人的十分之一，他仍然無力償還，在上帝的審判台前破產。由於基督在十字架上的工作，上帝經由祂的恩典寬恕罪人的罪，無論他們的欠債是多大。
 
        Thus when we trust Christ, we become spiritually rich. We now share in the riches of God’s grace (Eph. 1:7), the riches of His glory (Eph. 1:18; Phil. 4:19), the riches of His wisdom (Rom. 11:33), and the “unsearchable riches of Christ” (Eph. 3:8). In Christ we have “all the treasures of wisdom and knowledge” (Col. 2:3), and we are “complete in him” (Col. 2:10). Once a person is “in Christ,” he has all that he needs to live the kind of Christian life God wants him to live.
因此，當相信基督時，我們在屬靈上變得富有。現在分享上帝恩典的財富（弗  1：7），祂榮耀的財富（弗  1:18；腓  4:19），祂智慧之財富（羅11:33），以及  “基督那測不透的豐富”（弗   3：8）。在基督裡，我們擁有  “智慧和知識的所有寶藏”（西   2：3），而“在祂裡面得以完全”（西   2:10）。一旦當人  “在基督裡”，他便擁有了上帝所要的那種基督徒生活。
 
        The Judaizers, however, want us to believe that we are missing something, that we would be more “spiritual” if we practiced the law with its demands and disciplines. But Paul made it clear that the law adds nothing—because nothing can be added! Instead, the law comes in as a thief and robs the believer of the spiritual riches he has in Christ. It puts him back into bankruptcy, responsible for a debt he is unable to pay.
然而，猶太律法師却希望我們的相信裡缺少了什麼，如果我們以其要求的操練來實踐律法，那我們將更是  “屬靈”。但是保羅明確指出，律法無所作為，因為我們所相信的已無所缺少！律法以賊的形式出現，取而代之，從信徒中搶奪了他在基督裡所擁有的屬靈豐富。這使他重新破產，無法償還他所欠的債。
 
        To live by grace means to depend on God’s abundant supply of every need. To live by law means to depend on my own strength—the flesh—and be left to get by without God’s supply. Paul warned the Galatians that to submit to circumcision in these circumstances would rob them of all the benefits they have in Christ (though circumcision itself is an indifferent matter, Gal. 5:6; 6:15). Furthermore, to submit would put them under obligation to obey the whole law.
靠恩典生活意味著要依靠上帝對我們各種需要的豐富賜予。依律法生活意味著，依靠我自己肉體的力量，並且在沒有神供應的情況下任其生存。保羅警告加拉太人，在這種情況下屈服割禮，會剝奪他們在基督裡所享有的一切豐盛（儘管割禮本身並不重要，
加  5：6;  6:15）。此外，臣服律法，將使他們有義務遵守全部律法。
 
        It is at this point that legalists reveal their hypocrisy, for they fail to keep the whole law. They look on the Old Testament law the way a customer surveys the food in a cafeteria: they choose what they want and leave the rest. But this is not honest. To teach that a Christian today should, for example, keep the Sabbath but not the Passover, is to dismember God’s law. The same Lawgiver who gave the one commandment also gave the other (James 2:9–11). Earlier, Paul had quoted Moses to prove that the curse of the law is on everyone who fails to keep all the law (Gal. 3:10; see Deut. 27:26).
在這點上是律法主義者暴露了自己的虛偽，因為他們在遵守整個律法上失敗了。他們遵循舊約律法，就像顧客在自助餐廳進食 : 他只選擇他喜歡吃的食物，留下他們不想要的。但這是不誠實。今天教導基督徒應該如此做，例如，要遵守安息日而不是逾越節，是肢解上帝的律法。上帝頒布一條誡命的同時，也頒布了另一條誡命（雅   2：9-11）。保羅早些時候曾引用摩西律法的詛咒，是針對未能遵守全部律法的所有人的詛咒（加   3:10；見  申  27:26）。
 
         Imagine a motorist driving down a city street and deliberately driving through a red light. He is pulled over by a policeman who asks to see his driver’s license. Immediately the driver begins to defend himself. “Officer, I know I ran that red light—but I have never  robbed anybody. I’ve never killed anybody. I’ve never cheated on my income tax.”
試想像一個駕駛人開車，沿著城市的街道行駛，却故意闖紅燈。警察把他攔阻在路旁，要求查看他的駕駛執照。駕駛員立即開始為自己辯護。 “警官，我闖了紅燈，但我從來沒有搶劫任何人。也從來沒有殺過人。且從來沒有在我所繳的所得稅欺騙過。”
 
        The policeman smiles as he writes out the ticket, because he knows that no amount of obedience can make up for one act of disobedience. It is one law, and the same law that protects the obedient man punishes the offender. To boast about keeping part of the law while at the same time breaking another part is to confess that I am worthy of punishment.
警察在寫罰單的同時微笑著，因為他知道，在同一時間，人不可能服從所有的律法的行為。是這整部法律，用來保護遵照的人，同時也要懲治犯法的人。吹噓要保留一部分法律，同時又要破壞另一部分，就是承認我值得受到懲罰。
 
         Now we can better understand what Paul meant by “fallen from grace” (Gal. 5:4). Certainly he was not suggesting that the Galatians had “lost their salvation,” because throughout this letter he dealt with them as believers. At least nine times he called them brethren, and he also used the pronoun we (Gal. 4:28, 31). This Paul would never do if his readers were lost. He boldly stated, “And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, ‘Abba, Father’” (Gal. 4:6). If his readers were unsaved, Paul could never write those words.
我們現在可以更容易理解保羅所說的  “從恩典中墮落”  的意思（加  5：4）。當然，他並不是在暗示加拉太信徒  “失去了救贖”，因為在這封信中，他一直以信徒的身份對待他們。至少有九次稱他們為弟兄，並且他還使用了代名詞  “我們”（加   4 : 28，31）。如果保羅的讀者是失喪者，他將永遠不能這樣做。他大膽地說，“因為你們是兒子，上帝就將祂兒子的靈進到你們心中，大聲說，'阿爸，父'  ”（加   4：6）。如果他的讀者還未得到拯救，保羅將永遠不會這樣寫.
 
        No, to be “fallen from grace” does not mean to lose salvation. Rather, it means “fallen out of the sphere of God’s grace.” You cannot mix grace and law. If you decide to live in the sphere of law, then you cannot live in the sphere of grace. The believers in Galatia had been bewitched by the false teachers (Gal. 3:1) and thus were disobeying the truth. They had removed toward another gospel (Gal. 1:6–9) and had turned back to the elementary things of the old religion (Gal. 4:9). As a result, they had become entangled with the yoke of bondage, and this led to their present position: “fallen from grace.” And the tragedy of this fall is that they had robbed themselves of all the good things Jesus Christ could do for them.
不，“從恩典中墮落” 並不意味著失去救贖。可以這樣說，是 “離開了上帝恩典的範圍。”不能將恩典與律法混為一談。若你決定生活在律法的領域中，那麼，就不能生活在恩典裡。加拉太的信徒被假教師迷惑了（加  3：1），因此不遵守真理。他們轉向另一種福音（加1：6-9），並轉回舊宗教的基本小學（加  4：9）。結果，他們陷入了束縛的軛，這導致他們現在的立場：“從恩典中墮落”。這失喪的悲劇是，他們自己奪走了耶穌基督可以為他們做的所有善事。
 
         Paul next presented the life of the believer in the sphere of grace (Gal. 5:5–6). This enables us to contrast the two ways of life. When you live by grace, you depend on the power of the Spirit; but under law, you must depend on yourself and your own efforts. Faith is not dead; faith works (see James 2:14–26). But the efforts of the flesh can never accomplish what faith can accomplish through the Spirit. And faith works through love—love for God and love for others. Unfortunately, flesh does not manufacture love; too often it produces selfishness and rivalry (see Gal. 5:15). No wonder Paul pictured the life of legalism as a fall!
保羅接下來在寬限期介紹了信徒的生活（加5：5-6）。這使我們能夠對比兩種生活方式。當你靠恩典生活時，你就依靠聖靈的力量。但是根據法律，您必須依靠自己和自己的努力。信念沒有死；信仰有效（見雅各書2：14-26）。但是，肉體的努力永遠無法完成信仰可以通過聖靈完成的工作。信念是通過愛而起作用的-對上帝的愛和對他人的愛。不幸的是，肉不會製造愛情；它常常導致自私和競爭（見加5:15）。難怪保羅將法治主義的生活描繪成一個秋天！
 
         When the believer walks by faith, depending on the Spirit of God, he lives in the sphere of God’s grace; and all his needs are provided. He experiences the riches of God’s grace. And, he always has something to look forward to (Gal. 5:5): one day Jesus shall return to make us like Himself in perfect righteousness. The law gives no promise for perfect righteousness in the future. The law prepared the way for the first coming of Christ (Gal. 3:23—4:7), but it cannot prepare the way for the second coming of Christ.
當信徒依靠上帝的聖靈憑信心行走時，他就生活在上帝的恩典範圍內。並且滿足了他的所有需求。他經歷了上帝恩典的豐富。而且，他總是有盼望的東西（加5：5）：有一天，耶穌會回來使我們以完全的公義像他自己。法律不保證將來會實現完全的正義。法律為基督的複臨作了準備（加3：23-4：7），但法律卻沒有為基督的複臨作準備。
  
        So, the believer who chooses legalism robs himself of spiritual liberty and spiritual wealth. He deliberately puts himself into bondage and bankruptcy.
因此，選擇法制的信徒剝奪了自己的精神自由和精神財富。他故意使自己陷入束縛和破產。
 
         3.  The Runner—You Lose Your Direction (5:7–12)
3.  賽跑者 --- 你迷失了方向（5：7–12）

       Paul was fond of athletic illustrations and used them often in his letters. His readers were familiar with the Olympic Games as well as other Greek athletic contests that always included footraces. It is important to note that Paul never uses the image of the race to tell people how to be saved. He is always talking to Christians about how to live the Christian life. A contestant in the Greek games had to be a citizen before he could compete. We become citizens of heaven through faith in Christ; then the Lord puts us on our course, and we run to win the prize (see Phil. 3:12–21). We do not run to be saved; we run because we are already saved and want to fulfill God’s will in our lives (Acts 20:24).                                                                                                                          保羅 喜歡運動插圖，經常在信件中使用它們。他的讀者熟悉奧林匹克運動會以及其他希臘運動比賽，其中總是包括鞋類。重要的是要注意，保羅從不使用種族形象來告訴人們如何得救。他一直在與基督徒談論如何過基督徒生活。希臘運動會上的選手必須是公民才能參加比賽。通過對基督的信仰，我們成為天堂的公民；然後，主將我們帶入我們的路線，我們便贏得了大獎（參見  腓3：12-21）。我們不會被拯救；我們之所以奔跑是因為我們已經得救了，並且希望在生活中實現上帝的旨意（徒20:24）。 

         “You did run well.” When Paul first came to them, they received him “as an angel of God” (Gal. 4:14). They accepted the Word, trusted the Lord Jesus Christ, and received the Holy Spirit. They had a deep joy that was evident to all, and were willing to make any sacrifice to accommodate Paul (Gal. 4:15). But now, Paul was their enemy. What had happened?
“你跑得很好。”保羅第一次來到他們那裡時，他們“是上帝的使者”接待他（加4:14）。他們接受了道，相信了主耶穌基督，並接受了聖靈。他們有一種所有人都可以感受到的深切的喜樂，並且願意做出任何犧牲來容納保羅（加4:15）。但是現在，保羅是他們的敵人。發生了什麼事？

         A literal translation of Galatians 5:7 gives us the answer: “You were running well. Who cut in on you so that you stopped obeying the truth?” In the races, each runner was to stay in his assigned lane, but some runners would cut in on their competitors to try to get them off course. This is what the Judaizers had done to the Galatian believers: they cut in on them and forced them to change direction and go on a “spiritual detour.” It was not God who did this, because He had called them to run faithfully in the lane marked “Grace.”
加拉太書5章7節的字面翻譯為我們提供了答案：“你跑得很好。誰搶入你的跑道，讓你停止服從真理？”  在比賽中，每個賽跑者都應留在自己指定的跑道上，但有些賽跑者會與競賽的對手競爭，設法使他們偏離跑道路線。這就是猶太律法師對加拉太信徒所做的：他們切入他們的跑道，強迫他們改變方向，進行  “屬靈上的改變路線”。不是上帝做這件事，因為祂叫他們在標有 “恩典” 的跑道上忠心地奔跑。
 
        His explanation changes the figure of speech from athletics to cooking, for Paul introduces the idea of yeast (leaven). In the Old Testament, leaven is generally pictured as a symbol of evil. During Passover, for example, no yeast was allowed in the house (Ex. 12:15–19; 13:7). Worshippers were not permitted to mingle leaven with sacrifices (Ex. 34:25), though there were some exceptions to this rule. Jesus used leaven as a picture of sin when He warned against the “leaven of the Pharisees” (Matt. 16:6–12); and Paul used leaven as a symbol of sin in the church at Corinth (1 Cor. 5).
他的解釋將口語的形式從田徑運動改為烹飪，因為保羅介紹了酵母（酵母）的概念。在舊約中，酵通常被描繪為邪惡的象徵。例如，逾越節期間，不允許在屋子裡放酵母（出埃及記12：15-19; 13：7）。敬拜者不得將酵與犧牲混合在一起（出埃及記34:25），儘管這條規則有一些例外。耶穌警告“法利賽人的酵”（太16：6-12）時，以酵為罪的畫像。保羅在哥林多（1 Cor。5）的教會中以酵為罪的象徵。
 
         Yeast is really a good illustration of sin: it is small, but if left alone it grows and permeates the whole. The false doctrine of the Judaizers was introduced to the Galatian churches in a small way, but, before long, the “yeast” grew and eventually took over.   The spirit of legalism does not suddenly overpower a church. Like leaven, it is introduced secretly, it grows, and before long poisons the whole assembly. In most cases, the motives that encourage legalism are good (“We want to have a more spiritual church”), but the methods are not scriptural.                                       酵母確實很好地說明了罪惡：它很小，但是如果任其發展，它就會擴散並滲透到整個事物中。猶太人的錯誤教義以很小的方式被引入加拉太教會，但不久之後，“酵母”就發展起來並最終被接管。法制主義的精神不會突然壓倒教會。像酵一樣，它是秘密引入的，會長出來，不久就會毒害整個裝配體。在大多數情況下，鼓勵法制的動機是好的（“我們希望擁有一個更加精神的教會”），但方法並不符合聖經。

         It is not wrong to have standards in a church, but we should never think that the standards will make anybody spiritual, or that the keeping of the standards is an evidence of spirituality. How easy it is for the yeast to grow. Before long, we become proud of our spirituality (“puffed up” is the way Paul put it [1 Cor. 5:2] and that is exactly what yeast does: it puffs up), and then critical of everybody else’s lack of spirituality. This, of course, only feeds the flesh and grieves the Spirit, but we go on our way thinking we are glorifying God.
 在教會裡有標準是沒有錯的，但是我們永遠不要認為標準會使任何人成為精神上的人，或者我們認為保持標準是靈性的證明。酵母生長的難易程度。不久之後，我們為我們的靈性感到自豪（保羅說的是“喘氣” [1箴5：2] 這正是酵母的作用：它會冒氣），然後批評其他人缺乏靈性。當然，這只會使肉體飽食，使聖靈憂傷，但是我們繼續前進，以為自己是在榮耀上帝。
 
          Every Christian has the responsibility to watch for the beginnings of legalism, that first bit of yeast that infects the fellowship and eventually grows into a serious problem. No wonder Paul is so vehement as he denounces the false teachers: “I am suffering persecution because I preach the cross, but these false teachers are popular celebrities because they preach a religion that pampers the flesh and feeds the ego. Do they want to circumcise you? I wish that they themselves were cut off!” (Gal. 5:11–12, literal translation).
每個基督徒都有責任注意法制主義的開端，這是影響團契並最終發展成嚴重問題的酵母菌。難怪保羅如此猛烈地譴責這些虛假的老師：“我遭受迫害是因為我傳講十字架，但這些虛假的老師是受歡迎的名人，因為他們宣揚一種寵愛肉體並養活自我的宗教。他們想給您割禮嗎？我希望他們自己被切斷！” （加5：11–12，直譯）。
 
         Since the death and resurrection of Christ, there is no spiritual value to circumcision; it is only a physical operation. Paul wished that the false teachers would operate on themselves—“castrate themselves”—so that they could not produce any more “children of slavery.”
自從基督死亡和復活以來，割禮沒有精神上的價值。這只是物理操作。保羅希望假老師對自己進行“鑄造自己”的行為，以使他們不再產生“奴隸制的孩子”。
 
         The believer who lives in the sphere of God’s grace is free, rich, and running in the lane that leads to reward and fulfillment. The believer who abandons grace for law is a slave, a pauper, and a runner on a detour. In short, he is a loser. And the only way to become a winner is to “purge out the leaven,” the false doctrine that mixes law and grace, and yield to the Spirit of God.
住在上帝恩典範圍內的信徒是自由的，富有的，並且在通往獎勵和實現的道路上奔跑。放棄法律恩典的信徒是奴隸，貧民和繞道賽跑者。簡而言之，他是個失敗者。成為勝利者的唯一方法是“清除酵”，這是一種將法律與恩典相融合併屈服於上帝之靈的虛假教義。
 
        God’s grace is sufficient for every demand of life. We are saved by grace (Eph. 2:8–10), and we serve by grace (1 Cor. 15:9–10). Grace enables us to endure suffering (2 Cor. 12:9). It is grace that strengthens us (2 Tim. 2:1) so that we can be victorious soldiers. Our God is the God of all grace (1 Peter 5:10). We can come to the throne of grace and find grace to help in every need (Heb. 4:16). As we read the Bible, which is “the word of his grace” (Acts 20:32), the Spirit of grace (Heb. 10:29) reveals to us how rich we are in Christ.
上帝的恩典足以滿足生活的每一個需求。我們被恩典救了（弗2：8-10），我們被恩典救了（林前15：9-10）。恩典使我們能夠忍受苦難（林前12：9）。恩典使我們更加堅強（太2：2：1），使我們可以成為勝利的士兵。我們的上帝是萬有恩典的上帝（彼得一書5:10）。我們可以登上恩典的寶座，並在每一個需要中找到恩典來提供幫助（來4:16）。當我們讀聖經，這是“他恩典的道”（使徒行傳20:32）時，恩典之靈（來10:29）向我們揭示了我們在基督裡有多富裕。
 
        “And of his fullness have all we received, and grace for grace” (John 1:16).
“我們所得到的全部都得到了他的豐滿，為恩典而恩典”（約翰福音1:16）。
 
         How rich we are!
                我們 有錢！