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加拉太书生命读经 · 第18篇

应许与律法相对

THE PROMISE VERSUS THE LAW
1读经：加拉太书3:2b,3b,6,9-11,13-。新约启示在已过的永远里，神立了一个定旨，一个计画。这个定旨乃是要让一班神所拣选的人，得著儿子的名分，因而成为神的众子，然后与神的长子形成一个团体的人，彰显神直到永远。这是神永远定旨的简述。神构想了这个定旨之后，就来完成创造的工作。神创造的中心点乃是人，因为神的定旨乃是要得著一班人作祂的彰显。我们由创世记一章得知，人是照著神的形像，按著神的样式造的。换句话说，人被造乃是被赋与彰显神的潜力。在受造的时候，人既没有神圣的生命，也没有神圣的性情。然而，人被造时有一个性能来接受神，并与神成为一。
1Scripture Reading: Gal. 3:2b, 3b, 6, 9-11, 13-14, 17, 21-25 14, 17, 21-25 The New Testament reveals that, in eternity past, God made a purpose, a plan. This purpose was to have a people chosen by Him to receive the sonship and thereby to become sons of God, with the Son of God as the Firstborn, and then to be formed into a corporate man to express God for eternity. This is a brief statement of God’s eternal purpose. After conceiving this purpose, God accomplished the work of creation. The focal point of God’s creation is man, because God’s purpose is to have a people for His expression. We know from Genesis 1 that man was made in God’sim age and according to God’s likeness. In other words, man was created with the potential to express God. At the time of creation, man had neither the divine life nor the divine nature. However, he was created with the capacity to receive God and to become one with Him.
堕落、咒诅与应许
THE FALL, THE CURSE, AND THE PROMISE
2我们知道人受造以后，就堕落了。一面，亚当的堕落带进罪性与罪行；另一面，亚当的堕落也把咒诅带进来。因此，神照著祂的形像，按著祂的样式所造的人，就与罪有牵连，并且落在咒诅之下。创世记三章以后，人类走下坡的事实，指明人是在咒诅之下。我们在人类的第二代该隐身上，就看见这个咒诅。因为该隐的后裔都在咒诅之下，他们就越来越堕落。最终，人堕落到一个地步，在巴别那里分裂而混乱。毫无疑问，堕落的人不只与罪有牵连，且落在咒诅之下。在这样堕落的光景中，荣耀的神向亚伯拉罕显现。（徒七2。︶圣经没有说，爱的神向亚伯拉罕显现，而是说，荣耀的神向他显现，这是很有意义的。在亚当身上，有罪与咒诅；在亚伯拉罕身上，却有神的应许。根据创世记十二章三节，神应许亚伯拉罕，万国都要因他得福。这应许的背景乃是咒诅临到人类身上。因著人类在咒诅之下，人的方向是往下的。但神进来呼召亚伯拉罕，并且应许万国，就是在分裂、混乱光景中的人类，都要因他得福。当然这是大喜的信息。难怪保罗认为这就是福音。
2We know that after creation, man fell. On the one hand, the fall of Adam brought in sin and sins; on the other hand, Adam’s fall brought in the curse. Hence, the man created by God in His own image and according to His likeness became involved with sin and came under the curse. The fact that mankind followed a downward course after Genesis 3 indicates that man is under a curse. We see this curse with Cain, the second generation of mankind. Because Cain’s descendants were all under the curse, they fell lower and lower. Eventually, man fell to such a degree that, at Babel, he became divided and confused. There can be no doubt that fallen man is both involved with sin and under the curse. In the midst of such a fallen situation, the God of glory appeared to Abraham (Acts 7:2). It is significant that the Bible does not say that the God of love appeared to Abraham, but says that the God of glory appeared to him. With Adam we have sin and the curse, but with Abraham we have God’s promise. According to Genesis 12:3, God promised Abraham that in him all the nations would be blessed. The background of this promise was the curse upon mankind. Because mankind was under a curse, man’s direction was downward. But God came in, called Abraham, and promised that in him the nations, mankind in a state of division and confusion, would be blessed. Certainly this was good news. It is no wonder, then, that Paul considered it the gospel.
3然而，这里我们所著重的乃是应许。神呼召亚伯拉罕时，赐给他一个应许。在加拉太三章十七节，保罗说到应许，也说到约。在本章八节他也告诉我们，神在创世记十二章三节对亚伯拉罕所说的话，就是对亚伯拉罕所传的福音。述说那个应许就是传扬福音。不仅如此，创世记十五章所立的约，乃是坚定这福音。在创世记十二章三节，应许只是应许而已，因牠仍末得著应验。这一章没有告诉我们，应许会在甚么时候，用甚么方法，或在甚么地方应验。然后在创世记十五章，应许成了一个立定的约；到了十七章，这约由割礼的记号所坚定。然而，即使应许已经被立为约，并且已经得著坚定，应许还是没有应验。
3However, the matter we are emphasizing here is the promise. In calling Abraham, God gave him a promise. In Galatians 3:17 Paul speaks of both a promise and a covenant. In this chapter he also tells us, in verse 8, that God’sword to Abraham in Genesis 12:3 was the preaching of the gospel to Abraham. The speaking of that promise was the preaching of the gospel. Furthermore, the covenant ratified in Genesis 15 was the confirmation of the gospel. In Genesis 12:3 the promise was only a promise, for it was still in need of fulfillment. In this chapter we are not told when, how, or where the promise would be fulfilled. Then in Genesis 15 the promise became a ratified covenant, and in Genesis 17 this covenant was confirmed by the sign of circumcision. However, even though the promise had been ratified as a covenant and confirmed, it still had not been fulfilled
神照著应许
GOD DEALING WITH HIS PEOPLE
对待祂的百姓
ACCORDING TO THE PROMISE
4在创世记十五章，神将应许立定为约的时候，有大黑暗落在亚伯拉罕身上。（12。）这黑暗指明在应许得著应验之前，神的百姓会经历一段黑暗时期，并且大大的受苦。圣经记载亚伯拉罕的后裔下到埃及，在埃及的暴政下至少渡过了四百年。这些年日是一段漫长的黑暗时期。过了那四百年之后，神就把他们从埃及黑暗的暴政里领出来。神不是照著还没有颁赐的律法对待他们，而是照著祂赐给他们列祖亚伯拉罕的应许对待他们。我们在出埃及记中，很难找出一处经节告诉我们，神领以色列人出埃及的心意，是要颁赐律法给他们。然而，出埃及记清楚的说出，神要他们向祂守节。摩西对法老说，『耶和华以色列的神这样说，容我的百姓去，在旷野向我守节。』（五1。︶没有疑问，神也计画要向他们启示祂居所的样式。
4At the time God was ratifying the promise in Genesis 15, making it a covenant, a great darkness came upon Abraham (v. 12). This darkness was an indication that before the promise would be fulfilled, God’sp eople would undergo a time of darkness and suffer intensely. The Bible records that Abraham’s descendants went into Egypt and spent at least four hundred years under Egyptian tyranny. These years were a long period of darkness. Then, after those four hundred years, God brought them out of the darkness of Egyptian tyranny. God did not deal with them according to the law, which had not yet been given, but He dealt with them according to the promise He made to Abraham, their forefather. It is difficult to find a verse in the book of Exodus telling us that God’sin tent i on in bringing the children of Israel out of Egypt was to give them the law. However, it is clearly stated that God intended for them to hold a feast unto Him. Moses said to Pharaoh, “Thus saith the Lord God of Israel, Let my people go, that they may hold a feast unto me in the wilderness” (Exo. 5:1). No doubt, God also planned to reveal to them the pattern of His dwelling place
5在出埃及十九章以前，圣经似乎没有表明神有意要把律法颁赐给他们。在这一章开头，神向百姓说出非常和悦的话：『我向埃及人所行的事，你们都看见了，且看见我，如鹰将你们背在翅膀上，带来归我。』（4。︶接著，耶和华对他们说，他们若听从祂的话，遵守祂的约，就要成为祂的奇珍，作祭司的国度，为圣洁的国民。（5～6。︶神的话非常亲切。百姓听见神所说的，就回答说，『凡耶和华所说的我们都要遵行。』（8。︶百姓这样回答以后，西乃山四围的气氛就改变了。可亲的气氛被恐怖的气氛所顶替。以色列人被这种气氛吓住了，就叫摩西代表他们去朝见神。在这样的光景中，十诫颁赐了下来。因此，在亚当身上有堕落，在亚伯拉罕身上有应许，在摩西身上有律法。出埃及二十至二十三章都是与律法有关。
5Before Exodus 1 9, there seems to be no indication that God had any intention to give them the law. At the beginning of this chapter, God spoke very pleasant words to the people: “Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself” (Exo. 19:4). The Lord went on to tell them that if they would obey His voice and keep His covenant, they would be a special treasure unto Him and become a kingdom of priests and a holy nation (v v. 5-6). God’s word was very gracious. When the people heard what God had spoken, they answered, “All that the Lord hath spoken we will do” (v. 8). After this response of the people, the atmosphere around Mount Sinai changed. The cherishing atmosphere was replaced by a terrifying one. Frightened by this atmosphere, the children of Israel told Moses to be their representative to meet with God. In the midst of such a situation, the Ten Commandments were given. Therefore, with Adam we have the fall; with Abraham, the promise; and with Moses, the law. Chapters twenty through twenty-three of Exodus are all related to the law.
6紧接著这几章及其所说的各种典章、律例之后，到了二十四章，西乃山四围的光景又有一次的改变。摩西、亚伦、拿答、亚比户、并以色列长老中的七十人，都上了山。出埃及二十四章十节说，『我们看见以色列的神，祂脚下彷佛有平铺的蓝宝石，如同天色明净。』这是一幅何等美丽的景象！神乃是在这样的背景里，向摩西启示出帐幕的样式。
6But immediately following these chapters with their decrees and ordinances, we come to chapter twenty- four, where the situation around Mount Sinai is changed again. Moses, Aaron, Nadab, Abihu, and the seventy elders of Israel went up the mountain. In the words of Exodus 24:10, “they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.” What a beautiful scene this was! It was in such a setting that God revealed to Moses the pattern of the tabernacle
照著律法
并藉著帐幕
according to the law AND THROUGH THE TABERNACLE
7神将律法及其条例颁赐给百姓之后，就照著律法并藉著帐幕来对待以色列人。百姓不是藉著律法接触神，乃是藉著帐幕连同祭司体系和供物接触祂。这些都是神赐给亚伯拉罕的应许，在豫表上的应验。神照著律法，藉著帐幕、祭司体系、和供物来对待百姓。假设一个以色列人犯了罪，根据十诫，他必须被剪除。但神没有将他剪除，反而藉著祭坛祝福这样的罪人，来应验祂给亚伯拉罕要祝福万国的应许。犯罪的人必须带著祭物作为赎愆祭。当这祭物献在祭坛上，犯罪的人就可以得著赦免。神用律法当作一面镜子来暴露祂的百姓。但百姓被暴露以后，他们能彀转向帐幕、祭司体系、祭坛和供物。在豫表里，这是神赐给亚伯拉罕之应许的应验。事实上，出埃及记不是一卷律法书，乃是一卷应验神应许的书，一卷关于基督、十字架和召会的书。不错，其中有几章是专讲律法及其条例，但其他的章节是论到帐幕的样式，以及描述帐幕的建立。我们已经指出，帐幕的样式是在明净的气氛中启示给摩西的。神赐下这个样式以后，帐幕就被建造并建立起来。然后藉著祭司体系和供物，那些在律法之下被定罪的人，就能与神有交通。这个交通乃是藉著帐幕，藉著基督而有的。这是神赐给亚伯拉罕之应许的应验，虽不是在实际上的应验，却是在豫表上的应验。
7After the law with its ordinances was given to the people, God dealt with the children of Israel according to the law through the tabernacle. The people did not contact God through the law, but they contacted Him through the tabernacle with the priesthood and the offerings. All these were the fulfillment, in type, of God’s promise to Abraham. God dealt with the people according to the law through the tabernacle, the priesthood, and the offerings. Suppose an Israelite committed a sin. According to the Ten Commandments, he was to be cut off. But, instead of having him cut off, God fulfilled His promise to Abraham to bless all nations by blessing such a sinner through the altar. The one who committed the sin had to bring a sacrifice as a trespass offering. When this sacrifice was offered on the altar, the one who had sinned could be forgiven. God used the law as a mirror to expose His people. But after the people were exposed, they could turn to the tabernacle, the priesthood, the altar, and the offerings. In type this was the fulfillment of the promise God made to Abraham. The book of Exodus is not actually a book of law; it is a book of the fulfillment of God’s promise, a book of Christ, the cross, and the church. Yes, certain chapters are devoted to the law and its ordinances. But other chapters give the pattern of the tabernacle and describe the setting up of the tabernacle. As we have pointed out, it was in the midst of a clear atmosphere that the pattern of the tabernacle was revealed to Moses. After this pattern was given, the tabernacle was constructed and set up. Then by means of the priesthood and the offerings those who were condemned under the law were able to have fellowship with God. This fellowship was through the tabernacle, through Christ. This was a fulfillment in type, although not in reality, of God’s promise to Abraham.
基督应验了应许
CHRIST FULFILLING THE PROMISE
8我们已经看过三个重要的人物：亚当、亚伯拉罕、摩西。现在我们来看第四个人物，也是最重要的人物，就是耶稣基督，祂来应验神赐给亚伯拉罕的应许。基督照著藉摩西所颁赐之律法公义的要求，应验了这个应许。这样，祂就把神的选民从咒诅之下领出来。因此，应许不仅成了约，也成了遗命、遗嘱，因为所应许的全都成就了。律法的要求满足了，咒诅除去了，应许也应验了。如今在亚伯拉罕这惟一的后裔里面，分裂、受咒诅的万国都得了祝福。今天我们的美地─基督，乃是包罗万有的灵，作我们的享受。在亚当身上有咒诅，在亚伯拉罕身上有应许，在摩西身上有律法，在基督身上却有应许的应验。现今我们这些相信的人，就是信仰之家的人，正在享受这个新遗命。信仰之家的人就是召会人。我们不是作工的人，乃是听的人。我们这些信仰之家的成员因著听信仰，得以承受、有分于并经历三一神作我们的福。因著听信仰，我们成为信的子民，成为信仰之家。我们越听，我们的信就越得著加强，我们享受祝福的度量也越扩大。圣经里有六个突出的名字或名称：亚当、亚伯拉罕、摩西、基督、召会、新耶路撒冷。神在已过永远里的心意与律法毫无关系。祂的思想不是专注于律法，而是专注于亚当、亚伯拉罕、基督、召会和新耶路撒冷；新耶路撒冷就是神在人身上工作的终极完成。今天我们是在召会里；在永世里，我们就要在新耶路撒冷里。神暂时用律法来暴露祂的百姓，他们对自己和自己的光景没有正确的认识。神也用律法作为监护人来看守百姓，又用律法作为护卫者、儿童导师，引他们到基督那里。然而，一旦律法完成了叫我们到基督那里的功用，我们就不该容许律法拦在路上。摩西不但是律法藉以颁赐出来的人，也是领受帐幕样式的人，并且帐幕是在他的带领之下，才得以建立起来的。
8We have considered three important persons: Adam, Abraham, and Moses. Now we come to a fourth person, the most important of all — Jesus Christ, who came to fulfill God’s promise to Abraham. Christ fulfilled this promise according to the righteous requirements of the law given through Moses. In this way, He brought God’s chosen people out from under the curse. Therefore, the promise became not only a covenant, but also a testament, a will, for everything that had been promised was accomplished. The requirements of the law were met, the curse was removed, and the promise was fulfilled. Now in this unique seed of Abraham all the divided and cursed nations are blessed. Today Christ, our good land, is the all-inclusive Spirit for our enjoyment. With Adam there was the curse, with Abraham there was the promise, with Moses there was the law, and with Christ there is the fulfillment of the promise. Now we, the believers, those of the household of faith, enjoy the new testament. Those of the household of faith are the church people. We are not those who work—we are those who hear. As members of the household of faith, we have the hearing of faith and thereby inherit, partake of, and experience the Triune God as our blessing. By the hearing of faith we have become people of faith, the household of faith. The more we hear, the more our faith is strengthened, and the more our capacity to enjoy the blessing is enlarged. In the Bible there are six outstanding names or titles: Adam, Abraham, Moses, Christ, the church, and the New Jerusalem. God’s in tent i on in eternity past was not related to the law. His thought was focused not on the law, but on Adam, Abraham, Christ, the church, and the New Jerusalem, the ultimate consummation of God’s work with man. Today we are in the church; in eternity we shall be in the New Jerusalem. God uses the law temporarily to expose His people, who do not have the proper knowledge of themselves and their condition. He also uses the law as a custodian to guard and keep the people and as an escort, a child conductor, to bring them to Christ. But once the law has fulfilled its function of bringing us to Christ, the law should not be allowed to stand in the way. Moses was not only the one through whom the law was given; he was also the one to receive the pattern of the tabernacle and under whose leadership it was set up.
9从亚当到亚伯拉罕大约有二千年，从亚伯拉罕到基督又约有二千年，这是很有意义的。不仅如此，从主降世为人显在地上，也几乎有二千年了。我很难相信召会时代会再持续一千年。召会时代之后，会有国度时代，要持续一千年之久。此后，我们就在永世里。我不敢说创世记一章的七日是豫表七千年，包含从亚当到千年国末了这段时间。然而，从人的堕落到赐下应许约有二千年，从赐下应许到基督来应验应许又有二千年，而应验的时代大约又持续了二千年，这是非常有意义的。虽然我们盼望国度时代，但我们不会只因国度而满足。千年国的一千年时期在神眼中如同一日。因此，我们的渴望乃是进入新耶路撒冷，直到永远。律法在完成神永远定旨的事上，只有暂时的地位。律法是在神赐给亚伯拉罕应许四百三十年以后才颁布的。因著基督来到，律法就得著成全了，也被了结了。
9It is significant that from Adam to Abraham is approximately two thousand years and that from Abraham to Christ is approximately another two thousand years. Furthermore, it has been almost two thousand years since the Lord appeared on earth as a man. I find it very difficult to believe that the church age will continue another thousand years. After the church age, there will be the kingdom age, which will last a thousand years. After that, we shall be in eternity. I dare not say that the seven days in Genesis 1 typify the seven thousand years which may cover the time from Adam to the end of the millennium. However, it is very meaningful that from the fall to the giving of the promise was about two thousand years, that from the giving of the promise to the coming of Christ for the fulfillment of the promise was another two thousand years, and that the age of fulfillment has lasted for approximately yet another two thousand years. Although we look forward to the kingdom age, we will not be satisfied just with the kingdom. The thousand year period of the millennium will be in the eyes of God as one day. Thus, our aspiration is to enter into the New Jerusalem for eternity. In the fulfillment of God’s eternal purpose, the law has only a temporary place. It was given four hundred thirty years after God’s promise was made to Abraham. With the coming of Christ the law was fulfilled and terminated
恩典与信
GRACE AND FAITH
10信与律法无关，但与恩典有关。我们的信乃是基督恩典的反映。信的功用就像照相机，用来拍摄特别的景象。基督的恩典就是景象，我们的信就是拍摄照片的相机。因此，我们的信成了基督恩典的反映。换句话说，我们的信乃是反映神应许的应验。信与律法毫无关系。加拉太人再次让律法有地位，并且容许律法被带进来，这是错误的。律法不可再在景象之中。反之，我们信的照相机应当完全对准恩典。我们不该想要守律法，反而该运用我们的信，拍摄恩典的景象。如今我们在信里享受恩典，这恩典就是经过过程的三一神，成了包罗万有赐生命的灵，作我们的享受。何等奇妙！咒诅已经除去了，律法也撇在一旁了。现今我们有神应许独一的应验，这已成了赐给所有信徒的福。我们乃是柤信的亚伯拉罕，完完全全的享受神的应许。我们若对这事有看见、有领会，就会明白应许是与律法相对。律法不再有任何的立场、地位或地步。律法已经被除去了。赞美主，我们信的照相机正在拍摄恩典的景象！
10Faith is not related to the law, but related to grace. Our faith is the reflection of the grace of Christ. Faith functions like a camera, which is used to photograph a particular scene. The grace of Christ is the scenery, and our faith is the camera which takes the picture. Thus, our faith becomes the reflection of the grace of Christ. In other words, our faith is the reflection of God’s promise in its fulfillment. Faith has nothing to do with the law. The Galatians were mistaken in giving place to the law once again and allowing it to be brought into the way. The law must no longer be in the scene. Instead, our camera of faith should be focused fully on grace. Instead of trying to keep the law, we should use our faith to photograph the scenery of grace. Now in faith we are enjoying grace, which is the Triune God processed to become the all-inclusive life-giving Spirit for our enjoyment. How wonderful! The curse has been taken away, and the law has been set aside. Now we have the unique fulfillment of God’s promise, which has become the blessing to all believers. We are believing Abrahams enjoying God’s promise in a full way. If we see this and understand it, we shall realize that the promise is versus the law. No longer is there any ground, position, or place for the law. The law has been taken out of the way. Praise the Lord that our camera of faith is photographing the scenery of grace