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加拉太书生命读经 · 第1篇

加拉太书的背景与主题

The Background and Subject of the Book
1读经：加拉太书1:1-7;3:1,3;4:17,21;。加拉太、以弗所、腓立比和歌罗西，四书合成一组，构成新约神圣启示的心脏。所以，这四卷书非常重要。以弗所书论到召会是基督的身体，歌罗西书说到基督是身体的头；加拉太书和基督有关，腓立比书与经历基督有关。在歌罗西书和以弗所书，我们清楚的看见头与身体；在加拉太书和腓立比书，我们看见基督以及对基督的经历。
1Scripture Reading: Gal. 1:1-7; 3:1, 3; 4:17, 21; 5:2, 4; 6:12, 15 5:2, 4; 6:12, 15 The books of Galatians, Ephesians, Philippians, and Colossians form a cluster of Epistles which makeup the heart of the divine revelation in the New Testament. There fore, these books are very important. Ephesians covers the church as the Body of Christ, whereas Colossians deals with Christ as the Head of the Body. Galatians is concerned with Christ, and Philippians, with the experience of Christ. In Colossians and Ephesians we receive a clear view of the Head and the Body. In Galatians and Philippians we see Christ and the experience of Christ.
2一年如何有四季，我们基督徒的经历也照样有四季。这就是说，我们经历主，会经过夏天，也会经过冬天。冬天的经历对我们是有帮助的，因为这样的经历使我们豫备好，在春天有新的开始。在冬天，各样的生命都消减了；藉著冬天所发生的消减，生命就豫备好再长出来。因为在属灵的经历中，我们需要被消减，所以我们必须准备好在命定的时候过冬。我们可以说，加拉太书是一卷冬天的书，牠使我们消减，并除去一切不该长存的事物。然而，这个消减却为著一个非常积极的目的：使我们豫备好，在生命里有更进一步的长大。我们都需要被消减。不仅在天然或属世的事上，甚至在属灵经历的各方面，我们都需要被消减。为了在主里更进一步的长大，我们需要被消减。在我们基督徒的生活中，有些事物也许很好，合乎圣经，并且是属灵的；但只要这些事物不直接是基督自己，就不该长久在我们这里有地位。在我们基督徒的生活中，惟有基督自己该有永久的地位。所有其他的事物，甚至最属灵的经历，都必须消减。为了使这个消减发生，神命定了冬天。在基督徒的生活中，我们绝不该盼望夏天没有止境；反之，我们该盼望春、夏、秋、冬循环不已。每当我们对主的经历到了冬天，我们该得著鼓励，因为春天、夏天会在适当的时候来到。所以，我们该得著鼓励，愿意被消减，好使我们能有另一个新的开始。我希望加拉太书的这些信息能彀达到这一个目的。
2Just as there are four seasons in the year, so there are seasons in our Christian experience. This means that in our experience with the Lord we pass through winter as well as summer. The winter experiences are helpful, for they prepare us for a new beginning, which comes in the spring. During the winter season the various kinds of life are reduced. Through the reduction that takes place in winter, life is prepared to grow again. Because in our spiritual experience there is the need for us to be reduced, we must be ready for winter at the appointed time. We may say that Galatians is a winter book, a book that reduces us and eliminates everything that should not be permanent. However, this reduction serves a very positive purpose: it prepares us for further growth in life. We all need to be reduced. We need to be reduced not only in things that are natural or worldly, but even in the various aspects of our spiritual experience. For the sake of further growth in the Lord, we need to be reduced. Certain things in our Christian life may be very good, scriptural, and spiritual. But as long as these things are not Christ Himself directly, they should not be given a place with us very long. Only Christ Himself should have a permanent place in our Christian life. All other things, even the most spiritual experiences, must be reduced. In order for this reduction to take place, God ordains winter. We should never expect to have an endless summer in the Christian life. On the contrary, we should expect the recurring cycle of spring, summer, autumn, and winter. Whenever we come to a winter in our experience with the Lord, we should be encouraged that spring and summer will follow in due time. Therefore, we should be encouraged to be reduced in order to have another new beginning. It is my hope that these messages on Galatians will serve this purpose.
壹 、背景
I. THE BACKGROUND
3为了要正确的查读加拉太书，我们要认识这卷书的背景和主题，这是非常重要的。新约里的各卷书都有特殊的背景。为著这些背景我们感谢主，虽然大部分的背景并不十分积极。主用消极的背景作为释放神圣启示的根据。背景越消极，主就越有机会释放祂的启示。背景越糟，就越需要神的启示。我们若看见这事，就会为著所有消极的背景感谢主；因著有这些背景，所以才必须写出新约中的各卷。约翰福音是新约中，为了反对一种消极背景而写成书的一个好例子。这卷福音书写于第一世纪最后的十年之间。那时有一种趋势，甚至在基督徒中间也否认基督的神性。有些人怀疑基督的神性，有些人甚至否认这个真理。使徒约翰以这样的趋势为背景，写了这卷福音书。没有这卷福音书，我们就无法对基督的神性和祂的永存有充分的领会，我们也无法领悟基督如何能成为我们的生命。但藉著约翰福音，我们清楚看见基督的神性是永远而绝对的。在这卷福音书中，我们对永远的生命，以及基督如何能成为我们的生命，也有明确的看见。倘若在第一世纪末没有这样一个黑暗的背景，这卷美妙的福音书也许就不会写出来了。
3In order to study the book of Galatians properly, it is important to know the background and the subject of this book. All the books in the New Testament have a particular background. We thank the Lord for these backgrounds, even though, for the most part, they were not very positive. The Lord uses the negative background as a basis for the release of the divine revelation. The more negative a certain background is, the greater is the opportunity for the Lord to release His revelation. The worse the background, the greater is the need for God’sr evelation. If we see this, we shall thank the Lord for all the negative backgrounds that made it necessary for the books in the New Testament to be written. The Gospel of John is a good example of a New Testament book written against a negative background. This Gospel was written during the last decade of the first century. At that time there was a tendency, even among Christians, to deny the deity of Christ. Some were doubting Christ’s deity, and others were even denying this truth. With such a trend as the background, this Gospel was written by the Apostle John. Without this Gospel, we could not have an adequate understanding of Christ’s deity and His eternal existence. Neither could we realize how Christ could become our life. But through the Gospel of John we clearly see that Christ’s deity is eternal and absolute. In this Gospel we also have the clear view of eternal life and of how Christ can be life to us. If there had not been such a dark background at the end of the first century, this wonderful Gospel probably would not have been written
4保罗的书信也是根据某些背景写的。例如，哥林多前书是因著哥林多召会中的混乱和分裂而写的。我们若没有1哥林多前书，就不会认识基督如何能在各样的境遇中成为我们的享受。这卷书描述对基督的享受，描述的方式是在新约别处找不到的。为著在哥林多的混乱，使这封书信能写出来，我们应当感谢主。歌罗西书也是根据一个特殊的背景写的，那时文化的背景侵入了在歌罗西的召会。在这样文化入侵的背景之下，保罗写了这卷美妙的歌罗西书。没有那个背景，今天我们就不会有这卷书。
4The Epistles of Paul were also written according to certain backgrounds. First Corinthians, for example, was written because of the confusion and divisiveness in the church at Corinth. If we did not have the book of Corinthians, we would not know how Christ could be our enjoyment in all kinds of situations. This book describes the enjoyment of Christ in away not found elsewhere in the New Testament. We should thank the Lord for the confusion in Corinth that gave rise to this Epistle. The book of Colossians was also written according to a particular background, the background of the culture that had invaded the church at Colosse. With this cultural invasion as the background, the marvelous book of Colossians was written. Without that background, we would not have this book today.
5同样的原则，在改教时期，因信称义的恢复，也是由消极的情况和黑暗的背景产生出来的。没有这样的情况和背景，因信称义的真理就不会像今天这样清楚。这个真理不能再糢糊下去，因为黑暗的背景使牠明确的突显出来。现在我们来到加拉太书的背景。加拉太书写于主后六十年以前，比以弗所书、歌罗西书还早。加拉太书是在保罗被囚之前，他职事的初期写的。为了正确的经历召会是基督的身体，我们需要加拉太书。我们需要正确的经历并领会这封书信所传输给我们的一切。今天我们若要实行召会生活，就需要认识加拉太书中所启示的基督。
5In the same principle, the recovery of justification by faith at the time of the Reformation came forth out of a negative situation and a dark background. Apart from such a situation and background, the truth of justification by faith would not be as clear as it is today. This truth can no longer be blurred because the dark background causes it to stand out so definitely. Now we come to the background of the book of Galatians. Written before A. D. 60, Galatians is earlier than either Ephesians or Colossians. Galatians was written in the earlier part of Paul’s ministry, before he was imprisoned. In order to have the proper experience of the church as the Body of Christ, we need the book of Galatians. We need both an adequate experience and understanding of all that is conveyed to us in this Epistle. If we intend to practice the church life today, we need to know the Christ revealed in Galatians.
6加拉太书启示基督与宗教并宗教的律法相对。神藉著摩西所颁赐的律法，乃是犹太宗教的根基；犹太教建立在律法上面。加拉太书启示，我们为著召会生活所需要的这位基督，乃是与律法和宗教相对。
6Galatians reveals that Christ is versus religion with its law. The law given by God through Moses was the foundation of the Jewish religion. Judaism was built on the law. The book of Galatians reveals that the very Christ whom we need for the church life is versus law and religion
一 、在加拉太的众召会受热中犹太教者的迷惑
A. The Churches in Galatia Bewitched by the Judaizers
7保罗在二节说到『加拉太的众召会』，加拉太是古罗马帝国的一省。因著保罗传道的职事，召会在该省的许多城里建立起来。因此，当使徒题到这些召会时，称之为『众召会』，而不说『召会』。
7In verse 2 Paul speaks of “the churches of Galatia,” a province of the ancient Roman Empire. Through Paul’sp reaching ministry, churches were established in a number of cities in that province. Hence, “churches,” not “church,” is used when the apostle refers to them
8在加拉太的众召会受到热中犹太教者的迷惑。（三1。）她们被岔开，从基督转到犹太教。在加拉太的众召会中，许多新约的信徒回到老旧的犹太宗教，努力去遵守律法和割礼的规条。这背景给保罗机会，写这卷美妙的书信。保罗写信给加拉太人，非常坦率而正直；他一点不耍政治。例如，他称那些搅扰加拉太人的热中犹太教者为『假弟兄』。（二4。）加拉太的信徒已经被这些假弟兄迷惑了。
8The churches in Galatia had been bewitched by the Judaizers (3:1). They had been distracted from Christ to Judaism. A good number of the New Testament believers in the churches of Galatia had turned back to the old Jewish religion and were endeavoring to keep the law with the ordinance of circumcision. This was the background that gave Paul the opportunity to write this wonderful book. In writing to the Galatians, Paul was very frank and straightforward; he was not in the least political. For example, he called those Judaizers who were troubling the Galatians “false brothers” (2:4). The Galatian believers had been bewitched by these false brothers
二 、在加拉太的众召会从基督被岔开到律法上
B. The Churches in Galatia Distracted from Christ to Law
9在一章六至七节保罗说，『我希奇你们这么快离开那在基督的恩典里召了你们的，去归向不同的福音。那并不是另一个福音，不过是有些人搅扰你们，想要转变基督的福音。』现在保罗说到正题。因著在加拉太的众召会离开基督的恩典，退回去遵守律法，保罗就有负担写这封书信。六节所说『不同的福音』，指犹太教的遵守律法。基督的恩典是三一神，父、子、灵，经过了过程，成为我们的享受。这恩典与摩西的律法相对。（约一17与注1。）热中犹太教者转变、曲解基督的福音，搅扰召会，错引信徒回到摩西的律法。然而，遵守律法绝不能是福音，不能使罪人从律法的辖制下得释放，并带他们进入对神的享受；遵守律法只能把罪人留在律法的辖制下作奴隶，受律法的奴轭挟制。（加五1。）
9In 1:6 and 7 Paul says, “I marvel that you are so quickly removing from Him Who has called you in the grace of Christ to a different gospel, which is not another; only there are some who trouble you and desire to pervert the gospel of Christ.” Here Paul comes to his subject. Because the churches in Galatia were deserting the grace of Christ and backsliding to the observance of the law, Paul was burdened to write this Epistle. The “dif fe rent gospel” mentioned in verse 6 denotes the Judaistic observance of the law. The grace of Christ is versus the law of Moses (John 1:17). The Judaizers troubled the churches by perverting the gospel of Christ, or distorting it, thus misleading the believers, taking them back to the law of Moses. However, the observance of the law could never be a gospel that sets free the sinners under its bondage and brings them into the enjoyment of God. It could only keep them as slaves under its bondage.
与基督隔绝
1. Brought to Nought from Christ 1.
10因著加拉太人从基督被岔开到律法，他们就与基督隔绝了。（五4。）与基督隔绝就是从基督贬为无有。神的救恩把我们带到基督里，并使基督在各方面都与我们有益。神的救赎把我们摆在祂儿子里面，现今祂是我们的一切。但热中犹太教者使加拉太的信徒从基督岔开到律法。加拉太人因著从基督转到律法，就从基督被贬为无有。照钦定英文译本所说，保罗对加拉太人说，『基督与你们无效。』加拉太人在一种光景中，使那与人有益的基督与他们无效了。他们丧失了在基督里的一切益处，结果就与基督分开，与基督隔绝了。
10Because they were distracted from Christ to law, the Galatians were being brought to nought from Christ (5:4). To be brought to nought is to be brought to nothing. In His salvation God has brought us into Christ and has made Christ to be profitable to us in every way. In His redemption God has placed us into His Son who is now everything to us. But the Judaizers had caused the Galatian believers to be distracted from Christ to the law. By turning from Christ to the law, the Galatians were being brought to nothing from Christ. According to the King James Version, Paul said to the Galatians, “Christ is become of no effect unto you.” The Galatians were in a situation where the profitable Christ was of no effect to them. They were being deprived of all the profit that is in Christ and were separated from Him as a result. As the American Standard Version says, they were “severed from Christ
从恩典中坠落
2. Fallen from Grace 2.
11在五章四节保罗又对加拉太人说，他们『从恩典中坠落了』。与基督隔绝，就是从恩典中坠落。这含示我们信徒所在的恩典，就是基督自己。与人有益的基督对我们乃是恩典，与祂隔绝就是从恩典中坠落。
11In 5:4 Paul also told the Galatians that they had “fallen from grace.” To be brought to nought from Christ is to fall from grace. This implies that Christ Himself is the very grace, and that we, the believers, are in Him as grace. The profitable Christ is grace to us. To be severed from Him is to be fallen from grace
靠律法得称义
3. To Be Justified by Law 3.
12在五章四节保罗也指出加拉太人想要靠律法得称义。虽然他们已经在基督里得称义了，他们却退后转去遵守律法，想要靠行律法得称义。这是魔鬼的诡计！堕落的人在神面前不能靠遵守律法得称义。要得称义，惟一的路是藉著在基督里的信，藉著相信主耶稣。然而，加拉太的信徒受了迷惑，所以想要去遵守律法。他们努力要靠自己的行为得称义，并讨神喜悦。
12In 5:4 Paul also points out that the Galatians were seeking to be justified by law. Although they had been justified in Christ, they had gone back to keeping the law and were trying to be justified by the works of the law. What a devilish subtlety! Fallen man cannot be justified before God by keeping the law. The only way to be justified is by faith in Christ, by believing in the Lord Jesus. Nevertheless, the Galatian believers had been bewitched and therefore were trying to keep the law. They were endeavoring to be justified and to please God by their own works.
行割礼
4. To Practice Circumcision 4.
13热中犹太教者也强迫加拉太人行割礼。（六12，15。）在创世记十七章，神吩咐亚伯拉罕和他后裔中的男子都要受割礼。拒绝受割礼的男子必从神的百姓中剪除。然而，割礼只是基督钉十字架的豫表。割除肉体的真割礼，不是旧约中所行的割礼，而是基督的钉十字架。我们的肉体惟有藉著基督的十字架才能得著对付。基督的钉十字架是割礼这豫表的应验。我们既有割礼的实际，就不再需要影儿了。然而，热中犹太教者把加拉太的信徒从实际转回到影儿。这是何等无知！
13The Judaizers were also constraining the Galatians to practice circumcision (6:12, 15). In Genesis 17 God commanded Abraham and his male descendants to be circumcised. Any male who refused to be circumcised was to be cut off from God’sp eople. Circumcision, however, was simply a type of the crucifixion of Christ. The true circumcision that cuts off the flesh is not the circumcision practiced in the Old Testament; it is the crucifixion of Christ. Our flesh can be dealt with only by the cross of Christ. Christ’s crucifixion was the fulfillment of the type of circumcision. Since we have the reality of circumcision, there is no longer the need for the shadow. Nevertheless, the Judaizers turned the Galatian believers from the reality back to the shadow. How foolish
靠肉体成全
5. To Be Perfected by the Flesh 5.
14再者，加拉太人还想要靠肉体成全。（加三3。）这就是说，加拉太人想要藉著自己的努力，藉著毫无良善之肉体的行为，来成全自己。加拉太人是何等无知！
14Furthermore, the Galatians were trying to be perfected by the flesh (3:3). This means that the Galatians were trying to perfect themselves through their own effort, through the works of the flesh, in which there is nothing good. How foolish the Galatians were
贰 、主题
II. THE SUBJECT
一 、拯救受打岔的信徒脱离邪恶的宗教世代
A. To Rescue the Distracted Believers out of the Evil Religious Age
15加拉太书的主题与其背景有关，就是拯救受打岔的信徒脱离邪恶的宗教世代。在一章四节保罗说，『基督照著我们神与父的旨意，为我们的罪舍了自己，要把我们从现今这邪恶的世代救出来。』世代是世界这撒但系统的一部分，指撒但系统的部分、片段、方面、以及现今时髦的表现，为撒但所利用，篡夺并霸占人，使人远离神和神的定旨。我们可以视每十年为撒但之世界系统一个不同的世代或片段。
15The subject of the book of Galatians is related to its background. The subject is the rescue of the distracted believers out of the evil religious age. In 1:4 Paul says that Christ “gave Himself for our sins, that He might rescue us out of the present evil age, according to the will of our God and Father.” An age is a part of the world as the satanic system. An age refers to a section, an aspect, the present or modern appearance, of the system of Satan, which is used by him to usurp and occupy people and keep them away from God and His purpose. We may regard each decade as a distinct age or section of Satan’s world system
16撒但系统的不同世代表现于某个时期流行的服装款式上。例如，在五○年代男人的领带是窄的，但在六○年代末和七○年代大部分时期，就变成宽的了。现在根据最近改变的式样，又变得有点窄了。
16The various ages of the satanic system are expressed in the fashions of clothing that prevail during a certain period of time. For example, in the 1950s men’s neckties were narrow, but in the late 1960sand throughout most of the 1970s, they were broad. Now, according to the latest change of style, they have become somewhat narrow again
17我年轻的时候，在一家工厂作事，那里制造外销西方的发网。最初发网是大的，为了适合高塔式的发型而设计的。以后我很惊奇，我们开始接到订单要作小发网。改变的原因是当时西方的妇女留短发，所以要小的发网。由领带和发网这些例子，我们能看见撒但的世界系统有不同的世代，不同的片段。按本书全文看，一章四节中『现今这邪恶的世代』，是指宗教世界，世界的宗教系，犹太宗教。这由六章十四至十五节得著证实，那里把割礼看作世界（宗教世界）的一部分；对使徒保罗，这世界已经钉了十字架。使徒在这里著重的说，基督为我们的罪舍了自己，目的是要把我们从犹太宗教，就是现今这邪恶的世代救出来，拔出来。这是照著神的旨意，把神所拣选的人从律法的监护下释放出来，（三，）把他们从羊圈带出来。（约十，3。）因此，保罗在开头的话中，指明他所要对付的是甚么，就是要救出那些为犹太教及其律法所岔开的众召会，把她们带回到福音的恩典中。多年来，我喜欢一章四节，常在信息中用到这一节。然而，我没有看见本节中『现今这邪恶的世代』是指犹太宗教。在保罗的时代，犹太教非常盛行。他写信给加拉太人的用意，是要拯救受打岔的信徒，脱离现今邪恶宗教世代的暴虐。在一章四节保罗指出，基督为我们的罪舍了自己，要把我们从这邪恶的宗教世代救出来。这指明基督死了，为要把我们从犹太教救出来。在约翰十章我们看见基督是好牧人，进入羊圈，为要领祂的羊从圈中出来，进入草场。约翰十章的羊圈表征律法，或犹太教这律法的宗教，神的选民被看守、监管在其中，直等基督来到。在基督来临之前，神用犹太教作羊圈，看守祂的羊。但基督已经来作牧人，把羊从圈中领到草场，在那里他们得以饱尝祂的丰富。虽然基督来释放羊脱离了羊圈，热中犹太教者却把这位好牧人钉在十字架上。祂死在十字架上，不仅是为著羊的罪，更是要领他们从羊圈中出来。
17When I was young, I worked in a factory where hair nets were manufactured for export to the West. At first, the hair nets were large, designed to fit over hair styled in the shape of a tower. Then, to my surprise, we began to receive orders for small hair nets. The reason for the change was that women in the West were now wearing their hair very short, in a bobbed style, and therefore wanted small hair nets. By these illustrations of neckties and hair nets we can see that the world system of Satan has different ages, different sections. The present evil age in 1:4, according to the context of this book, refers to the religious world, the religious course of the world, the Jewish religion. This is confirmed by 6:14-15, where circumcision is considered apart of the world — the religious world which to the Apostle Paul is crucified. Here the apostle emphasizes that the purpose of Christ’s giving Himself for our sins was to rescue us, to pluck us out, from the Jewish religion, the present evil age. This is to release God’s chosen people from the custody of the law (3:23), to bring them out of the sheepfold (John 10:1, 3), according to the will of God. Thus, in his opening 23 word, Paul indicates what he is about to deal with. He 1 desires to rescue the churches which were distracted by Judaism with its law and to bring them back to the grace of the gospel. For years I was fond of 1:4 and used this verse in messages. However, I did not realize that the present evil age in this verse refers to the Jewish religion. At the time of Paul, Judaism was very prevailing. His intention in writing to the Galatians was to rescue the distracted believers from the tyranny of the present evil religious age. In 1:4 Paul points out that in order to rescue us from the present evil religious age Christ gave Himself for our sins. This indicates that Christ died in order to rescue us from Judaism. In John 10 we see that Christ as the good Shepherd entered into the fold in order to bring His sheep out of the fold and into the pasture. The fold in John 10 signifies the law or Judaism as the religion of the law, in which God’s chosen people were kept and guarded in custody or ward until Christ came. Before the coming of Christ, God used Judaism as a fold to keep His sheep. But Christ has come as the Shepherd to bring the sheep out of that fold to the pasture where they may feed on His riches. Although Christ came to release the sheep from the fold, the Judaizers crucified this good Shepherd. He died on the cross not only for the sins of the sheep, but also to bring them out of the fold.
18按照新约，基督在十字架上的死成就了许多事。在以弗所二章我们看见，祂舍了自己，为要废掉规条，创造一个新人。在加拉太一章我们看见，基督为我们的罪舍了自己，目的要把我们从宗教，从现今邪恶的世代救出来。我们应当把一章四节不仅应用到加拉太信徒身上，也应用到今天所有在基督里的信徒身上。大多数基督徒被扣留在某种宗教的圈中。在新约中，『圈』这辞的意义不是正面的，但有些基督教的诗歌却以积极的意义说到被带回到圈中。我们已经指出，约翰十章里的『圈』是指犹太教。原则上，天主教和各宗各派都是羊圈。只有召会是神的羊群。基督已把我们带回羊群，不是带回羊圈。我们很多人能作见证，我们已经蒙拯救脱离羊圈，被带回到神的羊群中。
18According to the New Testament, the death of Christ on the cross accomplished many things. In Ephesians 2 we see that He gave Himself in order to abolish the ordinances for the creation of the one new man. In Galatians 1 we see that Christ gave Himself for our sins for the purpose of rescuing us out of religion, out of the present evil age. We should apply 1:4 not only to the Galatian believers, but also to today’s believers in Christ. Most Christians are held in some kind of religious fold. Although in the New Testament the term fold is not positive (according to the Greek, the second occurrence of “fold” in KJV of John 10:16 should be “flock”), certain Christian hymns speak of being brought back to the fold in some kind of positive sense. We have pointed out that in John 10 the fold denotes Judaism. In principle, Catholicism and all the denominations are folds. Only the church is God’s flock. Christ has brought us back to the flock, not to the fold. Many of us can testify that we have been rescued out of the fold and brought back to God’s flock
19在约翰十章的时候，神的百姓，祂的羊，是在犹太教的圈中。但是约翰十章指明，基督来把祂的羊从圈中领出来，并使他们与外邦信徒合成一群，就是召会。（16。）因此，羊圈是宗教，而羊群是召会。今天，天主教和各公会乃是羊圈，扣留基督的羊。但基督正设法把祂的羊从各种宗教的圈中救出来，并把他们带来合成一群。基督在十字架上的死把我们从这邪恶的世代救出来，乃是照著神与父的旨意。因此，拯救羊脱离羊圈，是照著父神的旨意。因著天主教和各公会破坏神的羊群，他们乃是敌挡神的旨意。他们建立他们的羊圈，来毁坏召会生活。今天主仍在努力，要把祂的羊从圈中领出来。因这缘故，在宗教与主的恢复之间，有一场争战激烈的进行著。主耶稣来不是要偷羊，而是要把羊从圈中领出来。然而，热中犹太教者认为祂是偷羊的人。照样，我们这些在主恢复中的人，也被人指控为改变别人信仰、偷羊的人。我们不是要改变别人的信仰，但我们的确巴望主的羊能从羊圈被领出来，进到羊群中。
19At the time of John 10, God’s people, His sheep, were in the fold of Judaism. But as this chapter makes clear, Christ came to bring His sheep out of the fold and to form them with the Gentile believers into one flock, the church (10:16). Hence, the fold is religion, whereas the flock is the church. Today Catholicism and the denominations are folds that keep Christ’s sheep. But Christ is seeking to rescue His sheep out of the various religious folds and to bring them together as the one flock. Christ’s death on the cross to deliver us from the present evil age was according to the will of God, the Father. To rescue the sheep from the fold is thus according to the will of God. Because Catholicism and the denominations damage the flock of God, they are opposed to the will of God. By building up their folds, they spoil the church life. Today the Lord is still endeavoring to bring His sheep out of the fold. For this reason, a warfare is raging between religion and the Lord’s recovery. The Lord Jesus came not to steal the sheep, but to lead the sheep out of the fold. The Judaizers, however, regarded Him as a sheep - stealer. In like manner, we in the Lord’s recovery are accused of proselytizing, of stealing sheep. Although we do not proselytize, we do desire that the Lord’s sheep may be led out of the fold and into the flock.
20主耶稣来进入羊圈，开了门，并把羊从圈中领出来。热中犹太教的人把祂钉在十字架上。但藉著祂在十字架上的死，主为我们的罪舍了自己，要把我们从宗教的羊圈救出来。对保罗时代的信徒和今天我们这班人，原则上都是一样。
20The Lord Jesus came into the fold, opened the door, and led the sheep out of the fold. The Judaizers crucified Him. But through His death on the cross, the Lord gave Himself for our sins in order to rescue us from the religious fold. The principle is the same both with the believers in Paul’st i me and with us today
二 、保罗成为使徒
B. Paul Becoming an Apostle
21在一章一节保罗说到他的使徒职分：『作使徒的保罗，（不是由于人，也不是藉著人，乃是藉著耶稣基督，和叫祂从死人中复活的父神，）…。』保罗的使徒职分与他所传的福音很有关系。加拉太书的目的是要收信的人认识，使徒保罗所传的福音，不是由于人的教导，（一11～12，）乃是由于神的启示。因此，保罗一开头就著重的说，他成为使徒，不是由于人，也不是藉著人，乃是藉著基督和神。保罗在第一节以及全书中的用字都很谨慎。首先他说，他作使徒不是『由于人』；他继续说，他的使徒职分不是『藉著人』。他成为使徒，乃是直接藉著耶稣基督，和叫祂从死人中复活的父神。律法是对付旧造的人，福音是使人成为在复活里的新造。神使保罗作使徒，不是凭著律法，按著他在旧造里天然的人，乃是藉著基督的复活，按著他在新造里重生的人。因此，保罗在这里不是说，藉著摩西颁赐律法的神；却说，叫基督从死人中复活的父神。神新约的经纶不在于旧造里的人，乃在于藉著基督的复活在新造里的人。保罗的使徒职分完全属于新造，这新造乃是藉著我们在灵里由神的灵重生所发生的。在二节保罗继续说到一切与他同在的众弟兄。这指明他将与他同在的众弟兄，当作一同写信的人，见证并印证他在这封书信中所写的事。三、恩典与平安从父神
21In 1:1 Paul speaks of his apostleship: “Paul, an apostle, not from men nor through man, but through Jesus Christ and God the Father, Who raised Him from among the dead.” Paul’s apostleship had much to do with the gospel he preached. The purpose of the book of Galatians is to let those who receive it know that the gospel preached by the Apostle Paul was not from man’ste aching (1:11), but from God’sr evelation. Hence, at the very opening of this book, Paul emphasized the fact that he became an apostle not from men nor through man, but through Christ and God. In verse 1, as in the entire book, Paul is careful in his use of words. Firstly he says that he did not become an apostle “from men”; he goes on to say that his apostleship was not “through man.” He was made an apostle directly through Jesus Christ and God the Father, who raised Christ from among the dead. The law dealt with man as the old creation, whereas the gospel makes man the new creation in resurrection. God made Paul an apostle not according to his natural man in the old creation by the law, but according to his regenerated man in the new creation through the resurrection of Christ. Hence, Paul does not say here, “God the Father who gave the law through Moses”; he says, “God the Father who raised Christ from among the dead.” God’s New Testament economy is not with man in the old creation, but with man in the new creation through the resurrection of Christ. Paul’s apostleship belonged altogether to the new creation, which transpires in our spirit through regeneration by the Spirit of God. In verse 2 Paul goes on to speak of all the brothers who are with him. This indicates that he takes the brothers with him as co-writers to be a testimony and a confirmation of what he writes in this Epistle. C. Grace and Peace to the Churches from God
并主耶稣基督归与众召会
the Father and the Lord Jesus Christ
22在三节保罗说，『愿恩典与平安，从神我们的父，并主耶稣基督归与你们。』恩典就是神作我们的享受，（约一17，林前十五10，）平安是恩典所产生的情形、结果。平安乃是享受我们父神的结果。恩典与平安从我们的父神并我们的主耶稣基督，归与众召会。这是何等美好！
22In verse 3 Paul says, “Grace to you and peace from God our Father and our Lord Jesus Christ.” Grace is God as our enjoyment (John 1:17; 1 Cor. 15:10), and peace is the condition, the issue, which results from grace. Peace is the result of the enjoyment of God our Father. How good it is that grace and peace come to the churches from God our Father and from our Lord Jesus Christ!