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加拉太书生命读经 · 第19篇

信仰顶替律法

FAITH REPLACING LAW
1读经：加拉太书3:6-7,9-10,19a,23-25;4:2-3;罗马书2:12;7:5;约翰福音3:18;16:9;3:36;使徒行传16:31;罗马书16:26;提摩太后书4:7b;犹大书3,20;约翰福音3:15;使徒行传6:7;提摩太前书3:9。
1Scripture Reading: Gal. 3:6-7, 9-10, 19a, 23-25; 4:2-3; Rom. 2:12; 7:5; John 3:18; 16:9; 3:36; Acts 16:31; Rom. 4:2-3; 16:26; 2 Tim. 4:7b; Jude 3, 20; John 3:15; Acts 6:7; 1 16:9; 3:36; Tim. 3:9
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23:15;
3在前一篇信息中，我们看见应许与律法相对。在本篇信息中，我们要来看信仰顶替律法。
3In the foregoing message we saw that the promise is versus the law. In this message we shall see that faith replaces law
4在三章五节保罗问：『这样，那丰富供应你们那灵，又在你们中间行异能的，是本于行律法，还是本于听信仰？』这一节的『那灵』乃是包罗万有、复合的灵，如出埃及三十章二十三至二十五节复合的膏所豫表的。这就是约翰七章三十九节所说的那灵，也就是在复活里分赐生命的基督。对于在神新约经纶里的信徒，这灵乃是全备的供应。这完全不是本于行律法，乃是本于信那
4In 3:5 Paul asks, “He therefore Who is supplying to you the Spirit and doing works of power among you, is it by the works of law or by the hearing of faith?” The Spirit in this verse is the all-inclusive, compound Spirit, typified by the compound ointment in Exodus 30:23-25. It is the Spirit mentioned in John 7:39, who is the life-imparting Christ in resurrection. This Spirit is the bountiful supply to the believers in God’s New Testament economy. We receive this Spirit not by the works of law, but by faith in the crucified and glorified Christ
5被钉并得荣的基督。
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6在六节保罗继续说，『正如「亚伯拉罕信神，这就算为他的义」。』受迷惑的加拉太人，因漂回到律法，而依附律法所藉以颁赐的摩西；但保罗向他们说到信心之父亚伯拉罕。信属于神原初的经纶，律法是后来因过犯添上的。（19。)基督藉祂的死成全了律法，神就要祂的百姓回到祂原初的经纶。就亚伯拉罕而言，不是守律法，乃是信神。新约所有的信徒，都当如此。在九至十节保罗说，『这样，那以信为本的人，便和那信的亚伯拉罕一同得福。凡以行律法为本的，都在咒诅之下，因为经上记著：『「凡不常常照著律法书上所记一切之事去行的，都是被咒诅的。」』相信基督的信，带我们进入神应许给亚伯拉罕的福，就是所应许的那灵。（14。)这信已将加拉太信徒带进在基督里的福，享受在那灵里生命的恩典。但热中犹太教者迷惑他们，使他们来到律法的咒诅下，因而夺去他们对基督的享受，使他们从恩典中坠落了。（五4。)
6In verse 6 Paul goes on to say, “Even as Abraham believed God, and it was reckoned to him for righteousness.” The bewitched Galatians, by drifting back to the law, were clinging to Moses, through whom the law was given. But Paul referred them to Abraham, who was the father of faith. Faith was of God’s original economy; the law was later added because of transgressions (v. 19). After Christ fulfilled the law through His death, God wanted His people to return to His original economy. With Abraham it was not a matter of keeping the law, but a matter of believing God. It should be so with all the New Testament believers. In verses 9 and 10 Paul says, “So that they who are of faith are blessed with believing Abraham. For as many as are of the works of law are under a curse; for it is written, Cursed is everyone who does not abide by all the things written in the book of the law to do them.” Faith in Christ brings us into the blessing God promised to Abraham, which is the promise of the Spirit (v. 14). This faith had brought the Galatian believers into the blessing in Christ. They were enjoying the grace of life in the Spirit. But the Judaizers bewitched them and caused them to come under the curse of the law, thus depriving them of the enjoyment of Christ and causing them to fall from grace (5:4
7根据八节，神所给亚伯拉罕的应许，『万国都必因你得福，』就是福音。这福音传给亚伯拉罕，不仅在基督完成救赎之先，也在藉摩西颁赐律法之前。神所应许亚伯拉罕的，与神藉基督所成就的相符；基督所成就的，就是神对亚伯拉罕应许的成就。新约的经纶是神对待亚伯拉罕的延续，与摩西的律法无关。新约里所有的信徒，都该在这延续里，并且与藉摩西所颁赐的律法无分无关。
7According to verse 8, the promise God gave to Abraham, “In you all nations shall be blessed,” was the gospel. It was preached to him not only before the accomplishing of redemption by Christ, but also before the giving of the law through Moses. What God promised to Abraham corresponds to what God accomplished in Christ, which is the fulfillment of His promise to Abraham. The New Testament economy is a continuation of His dealing with Abraham and has nothing to do with the law of Moses. All the New Testament believers should be in this continuation and should have nothing to do with the law given through Moses.
壹 律法
I. LAW
一 神在旧约经纶里对待人的原则
A. God’sPr i nciple in Dealing with Man in the Old Testament Economy
8律法乃是神在旧约的经纶里，对待祂百姓所依照的原则。在依照律法来对待以色列人的事上，神是藉著帐幕连同祭司体系和供物来对待他们。一面，神依照律法来对待他们；另一面，神藉著帐幕来对待他们。律法颁赐下来以后，神就来住在帐幕中。在出埃及记的末了，帐幕被立起来。然后在利未记的开头，我们看见神从会幕中说话。神隐藏在帐幕中，并在帐幕中说话。因此，神从帐幕中，藉著帐幕，并照著律法来对待祂的百姓。
8Law was the principle according to which God dealt with His people in the Old Testament economy. In dealing with the children of Israel according to the law, God dealt with them through the tabernacle with the priesthood and the offerings. On the one hand, He dealt with them according to the law; on the other hand, He dealt with them through the tabernacle. After the giving of the law, God came to dwell in the tabernacle. At the end of the book of Exodus, the tabernacle was set up. Then at the very beginning of Leviticus, we see that God spoke from within the tent of meeting. God was hidden within the tabernacle and spoke in the tabernacle. Thus, God dealt with His people from within the tabernacle, through the tabernacle, and according to the law
9假若一个以色列人犯了罪，照著律法，那人必须被定罪，甚至被治死。律法暴露他的罪，并且定罪他。然而，罪人可以带来一个赎愆祭，然后出祭司将赎愆祭献在祭坛上。这样，犯罪的人就能彀得著赦免。律法暴露并定罪他之后，就藉著祭坛把他带到帐幕那里。这指明律法先是暴露我们，然后领我们到基督那里。如果没有律法来定罪人，救赎就不需要了。我们需要救赎，因为我们是在律法的定罪之下。律法藉著暴露并定罪我们，就把我们领到基督那里。律法是监护人，藉著定罪人来看守罪人。律法若不定罪人，就不能有监护人的功用。若没有律法暴露我们、定罪我们，我们就无法知道自己犯了多少罪得罪了神。若没有律法，我们就没有规律、没有约束。但因著律法定罪我们，我们就为律法所看守。
9Suppose an Israelite committed a certain sin. According to the law, that one had to be condemned, perhaps even put to death. The law exposed his sin and condemned him. However, the sinner could present a trespass offering, which was then offered on the altar by the priest. In this way the one who had sinned could be forgiven. After the law exposed and condemned him, it brought him to the tabernacle through the altar. This indicates that the law first exposes us and then brings us unto Christ. If there had been no law to condemn the people, there would have been no need of redemption. We need redemption because we are under the condemnation of the law. By exposing and condemning us, the law brings us to Christ. The law is a custodian which keeps sinners by condemning them. Apart from the law’s condemnation, it could not function as a custodian. Without the law’s exposure and condemnation, we cannot realize how many sins we have committed against God. Without the law, we would be without regulation or restriction. But because the law condemns us, we are kept by the law
10律法藉著定罪我们来看守我们，就把我们领到基督那里。在旧约里，以色列人犯了罪，就被律法所定罪，并且需要带赎愆祭来。律法的功用乃是监护人，把犯罪的以色列人领到救赎主基督那里，就是赎愆祭所豫表的。这样，律法就看守我们，并把我们领到基督那里。
10In keeping us by condemning us, the law brings us to Christ. In the Old Testament, an Israelite who had sinned was condemned by the law and required to bring a trespass offering. The law functioned as a custodian to bring the sinning Israelite to Christ, his Redeemer, typified by the trespass offering. In this way the law keeps us and brings us to Christ.
11一面，保罗把律法摆在亚伯拉罕的妾夏甲的地位上；另一面，律法有积极的地位，就是作监护人来看守我们，并作儿童导师，领我们到基督那里。我们不该回到律法；这样作乃是到夏甲那里。然而，我们也不该轻看律法，因为律法是监护人，要顾到那些软弱的或年幼的人。律法担任儿童导师的角色，照顾儿童。牠藉著责备、审判、定罪并暴露儿童来顾到他。当儿童受试探要犯错的时候，律法就责备他、定罪他，为要看守他，并把他带到正确的地方。所以，律法藉著暴露我们，并定罪我们，就作为儿童导师，领我们到基督那里。我们已经指出，律法乃是神在旧约里，对待祂的百姓所依照的基本原则。如果不是因著律法，很少以色列人会带看赎愆祭来到祭坛那里。因为律法暴露他们，并定罪他们，他们就看见自己的需要；就是带著所需的供物来到祭坛那里。律法在这一面对神来说，是非常有用的。虽然神照著律法来对待祂的百姓，但祂却没有藉著律法来对待他们，神乃是藉著帐幕来对待他们。
11On the one hand, Paul put the law in the position of Hagar, Abraham’s concubine. On the other hand, the law has a positive position, that of a custodian to keep us and that of a child-conductor to bring us to Christ. We should not return to the law. To do this is to go to Hagar. However, we should not despise the law either, for it serves as a warden to care for those who are weak or childish. In its role as a child-conductor, the law takes care of the child. It does this by convicting, judging, condemning, and exposing the child. When the child is tempted to do something wrong, the law rebukes him and condemns him in order to keep him and to bring him to the proper place. Therefore, by exposing us and condemning us, the law serves as a child-conductor to bring us to Christ. We have pointed out that the law was the basic principle according to which God dealt with His people in the Old Testament. If it were not for the law, not many of the children of Israel would have come to the altar with a trespass offering. Because the law exposed them and condemned them, they realized their need to come to the altar with the required offering. In this, the law is very useful to God. Although God dealt with His people according to the law, He did not deal with them through the law, but dealt with them through the tabernacle
二 暴露人堕落的光景
B. To Expose Man’s Fallen Condition
12在三章十九节保罗告诉我们，律法『乃是因过犯添上的』。律法不在神经纶的起点，乃在神经纶的过程中，是因人的过犯添上的，直等那蒙应许的后裔基督来到。律法既是因人的过犯添上的，所以等到过犯除去，律法也当减去。并且因基督这后裔已经来到，律法就必须了结。律法的功用乃是暴露人堕落的光景。
12In 3:19 Paul tells us that the law “was added because of transgressions.” The law was not an original part of God’secon o my. It was added while God’secon o my was proceeding because of man’s transgression, until the seed, Christ, should come, to whom God’s promise was made. Since it was added because of man’s transgressions, it should have been deducted when those transgressions were taken away. Because Christ, the seed, has come, the law must be terminated. Its function is to expose man’s fallen condition
三 为著基督监管人
C. To Keep Man in Its Custody for Christ
13在三章二十三节保罗说，『但信仰还未来到以先，我们是被看守在律法之下，被圈住好归于那要显示的信仰。』被看守就是被监管，监护。神的选民被圈住而被看守在律法之下，就像羊被圈在圈里。（约十1，16。)神在祂的经纶里，是用律法作羊圈，守住祂的选民，直等基督来到。基督既已来到，神的子民就不该再被看守在律法之下。
13In 3:2 3 Paul says, “But before faith came we were guarded under law, being shut up unto the faith which was about to be revealed.” To be guarded is to be kept in custody, kept in ward. To be guarded under law, by being shut up there, can be compared to sheep being enclosed in a fold (John 10:1, 16). In God’secon o my, the law was used as a fold to keep God’s chosen people until Christ came. Because Christ has come, God’sp eople should no longer be kept under the law.
14加拉太三章二十三节繙作『归于』一辞，原文也可译作『为了』。这指明『圈住』是有目的、目标的，就是终结于信仰，将被看守的人带到信仰这里。基督徒父母管教孩子，必须把律法传给他们。我们不该先把恩典传给孩子。我们若根据律法来给他们规矩，律法会为著基督监护他们。因此，我们首先应当很强的给他们律法。律法会暴露他们、看守他们、保护他们，并作监护人，为著基督保守他们。
14The Greek word rendered “unto” in 3:23 can also be translated “with a view to.” This indicates that the shutting up has an objective or goal in view. It should result in bringing the guarded people to the faith. In caring for their children, Christian parents need to preach the law to them. We should not first preach grace to the children. If we give them regulations according to the law, the law will keep them in custody for Christ. Thus, we should first give them the law in a strong way. The law will expose them, guard them, and keep them, serving as a custodian to keep them for Christ
四 把人引到基督那里
D. To Conduct Man unto Christ
15在三章二十四节保罗继续说，『这样，律法成了我们的儿童导师，带我们归于基督，好使我们本于信得称义。』『儿童导师』一辞，原文也可译作护卫者，看守者，监护人。这样的人照顾未成年的儿童，带他到学校的教师那里。神用律法作为监护人、看守者、儿童导师，在基督还未来到以先，看管祂的选民，在基督来时，护卫并带他们到基督那里，使他们本于信得称义，有分于神所应许并立为约的福。加拉太三章二十五节说，『但信仰既然来到，我们就不再在儿童导师的手下了。』在基督里的信仰既然来到，我们就无需仍在看守的律法之下了。
15In 3:24 Paul continues, “So the law has become our child-conductor unto Christ, that we might be justified by faith.” The Greek word for “child- conductor” can also be rendered escort, guardian, or custodian. It denotes one who cares for a child who is under age and conducts him to the schoolmaster. The law was used by God as a custodian, a guardian, a child-conductor, to watch over His chosen people before Christ came, and to escort and conduct them to Christ at the proper time. Galatians 3:25 says, “But faith having come, we are no longer under a child-conductor.” Since faith in Christ has come, we do not need to be under the guarding law any longer
16律法作为儿童导师，带我们到基督那里，使我们本于信得称义。当一个以色列人带看赎愆祭到祭坛那里时，他就因著相信那个供物而得称义。因著赎愆祭，神就赦免他的罪。这个以色列人得称义，不是本于行律法，乃是本于相信赎愆祭。在豫表里，这就是因信称义。新约的原则也是一样。律法仍然定罪所有犯罪的人。那些在律法之下被定罪的人，应当来到基督那里，并且运用信心，相信基督作赎愆祭。这样，罪人就因信称义了。
16As a child-conductor, the law brings us unto Christ that we may be justified by faith. When an Israelite came to the altar with a trespass offering, he was justified by faith in that offering. Because of the trespass offering, God forgave him of his sin. The Israelite was justified not by works of law, but by his faith in the trespass offering. In typology, this is to be justified by faith. The principle in the New Testament is the same. The law still condemns all those who have sinned. Those condemned under the law should come to Christ and exercise faith in Him as their trespass offering. In this way, sinners are justified by faith
五 与肉体有关
E. Related to the Flesh
17律法与肉体有关。罗马七章五节指明了这事，那里保罗说，『因为我们在肉体中的时候，那藉著律法活动的罪欲，就在我们肢体中发动，以致结果子给死。』行律法总是与肉体有关。信徒努力要守律法，这不是出于那灵，乃是出于肉体。即便有人定意要履行律法的要求来讨神喜悦，那个意念也会使他与肉体有所牵连。
17The law is related to the flesh. This is indicated in Romans 7:5, where Paul says, “For when we were in the flesh, the passions of sins, which were through the law, operated in our members to bear fruit to death.” The works of the law are always related to the flesh. A believer’s efforts to keep the law are not of the Spirit, but are of the flesh. Even if someone has the intention to please God by fulfilling the requirements of the law, that intention will cause him to be involved with the flesh.
18在罗马七章保罗告诉我们，律法是善的，甚至是属灵的。因此，我们没有权利挑律法的不是。反之，我们应当归咎于我们的肉体。每当我们想要守
18In Romans 7 Paul tells us that the law is good, even spiritual. Thus, we have no right to find fault with the law. Instead, we should blame our flesh. Whenever we try to keep the law, we exercise the flesh
19律法，我们就是发动肉体。
19F. The Works of Law Being under the Curse
六 行律法是在咒诅之下
20在加拉太三章十节保罗说，『凡以行律法为本的，都在咒诅之下，因为经上记著：「凡不常常照著律法书上所记一切之事去行的，都是被咒诅的。」』我们若想要守律法，就落在肉体里，而且自然而然就在咒诅之下，因为行律法是在咒诅之下。我们不该想守律法，反该感谢律法暴露我们、定罪我们，然后再向律法道别。我们不该与律法产生长久的关系。我们应当离开律法，到基督那里，到十字架那里。我们若与律法一同留在肉体里，就仍然在咒诅之下。但我们若到基督和十字架那里，我们就本于信得称义了。
20In Galatians 3:10 Paul says, “For as many as are of the works of law are under a curse; for it is written, Cursed is everyone who does not abide by all the things written in the book of the law to do them.” If we try to keep the law, we shall be in the flesh and automatically be under the curse, for the works of the law are under the curse. Instead of trying to keep the law, we should thank the law for exposing us and condemning us and then bid it farewell. We should not form a permanent relationship with the law. We should leave the law and go to Christ and to the cross. If we stay in the flesh with the law, we shall remain under the curse. But if we go to Christ and the cross, we shall be justified by faith
贰 信仰
II. FAITH
21要完全明白信仰并不容易。行传六章七节告诉我们，许多祭司顺从了这信仰，而在提后四章七节保罗说，他守住了信仰。根据犹大书三节，我们要为那一次交付圣徒的信仰竭力争辩。不仅如此，保罗吩咐执事要持守信仰的奥秘。（提前三9。)
21It is difficult to understand faith in a full way. In Acts 6:7 we are told that many priests were obedient to the faith, and in 2 Timothy 4:7 Paul says that he kept the faith. According to Jude 3, we must contend for the faith once delivered to the saints. Furthermore, Paul charged the deacons to hold the mystery of the faith (1 Tim. 3:9
22我们可以用不同的方式给信仰或信下定义。我们可以说，信是拍摄恩典景象的照相机。信也是恩典的反映，又是藉著呼求、接受、领受、联合、有分、享受，而对恩典有所珍赏。
22We can define faith in different ways. We may say that faith is a camera which photographs the scenery of grace. Faith is also the reflection of grace, and it is the appreciation of grace with the calling, receiving, accepting, joining, partaking, and enjoying
一 神在新约经纶里对待人的原则
A. God’sPr i nciple in Dealing with Man in His New Testament Economy
23律法如何是神在旧约里，对待祂的百姓所依照的基本原则；照样，信仰乃是神在新约里，对待百姓所依照的基本原则。所有拒绝相信基督的人，都必沉沦；而相信祂的人，罪必得著赦免，并且得著永远的生命。约翰十六章九节告诉我们，那灵要为罪使世人知罪自责，因为他们不信入神的儿子。这指明使人沉沦惟一的罪乃是不信。神给罪人的命令，就是信入神的儿子。
23Just as the law was the basic principle according to which God dealt with His people in the Old Testament, faith is the basic principle according to which He deals with people in the New Testament. All those who refuse to believe in Christ will perish, whereas those who believe in Him will be forgiven of their sins and receive eternal life. In John 16:9 we are told that the Spirit will convict the world concerning sin because of not believing in the Son of God. This indicates that the unique sin which causes people to perish is unbelief. God’s commandment to sinners is to believe in the Son of God
24在新约里，信仰』或『信』这辞的含意是包罗一切的；有神圣的一面，也有属人的一面，因为其中所含示的，有神那一面的东西，也有我们这一面的东西。在神那一面，『信仰』一辞含示神差遣祂的儿子来到地上；基督死在十字架上，为要成功救赎；祂埋葬了，又复活了；在复活里，祂将神圣的生命释放出来，并且成为赐生命的灵。藉此，祂能彀进入一切相信祂的人里面，作他们的恩典、生命、能力、圣别和一切。在我们这一面，信与听见、珍赏、呼求、接受、领受、联合、有分并享受有关。此外，信也包含欢乐、感谢、赞美和洋溢。信听见并珍赏；信呼求、接受并领受；信也联合、有分、享受、欢乐、感谢并赞美。所以，信的结果乃是生命从我们里面洋溢出来。如果我们没有信，神那一面所成就的一切，对我们就仍是客观的，于我们没有切身的关系。我们需要信作照相机的功用，把恩典的景象拍摄进来。信这样的运行，含示我们藉著听见、珍赏、呼求、接受、领受、联合、有分、享受、欢乐、感谢、赞美并洋溢，来领会神圣的景象。信事实上乃是包罗万有的三一神注入我们里面。这个注入发生在我们听人传扬恩典、听见恩典之话的时候。当经过过程的三一神注入我们里面，祂就成了我们的信。这信乃是恩典的反映。所以，恩典与信，信与恩典，乃是一件事的两端。
24In the New Testament the term faith is all-inclusive. It has both a divine aspect and a human aspect, for it implies something on God’ss i de and something on our side. On God’ss i de, the term “the faith” implies that God sent His Son to earth, that Christ died on the cross to accomplish redemption, that He was buried and was resurrected, that in resurrection He released the divine life and has become the life-giving Spirit—all that He might enter into all those who believe in Him to be grace, life, power, sanctification, and everything to them. On our side, faith is related to hearing, appreciating, calling, receiving, accepting, joining, partaking, and enjoying. Furthermore, faith involves rejoicing, thanking, praising, and overflowing. Faith hears and appreciates. Faith calls, receives, and accepts. Faith also joins, partakes, enjoys, rejoices, gives thanks, and praises. Therefore, faith results in the overflow of life from within us. If we do not have faith, all that has been accomplished on God’ss i de will remain objective and not be personally related to us. We need our faith to function as a camera to photograph the scenery of grace. For faith to operate in this way implies that we apprehend the divine scenery by hearing, appreciating, calling, receiving, accepting, joining, partaking, enjoying, rejoicing, thanking, praising, and overflowing. Faith is actually the all-inclusive Triune God infused into our being. This infusion takes place as we are under the preaching of grace and hear the word of grace. When the processed Triune God is infused into us, He becomes our faith. This faith is the reflection of grace. Therefore, grace and faith, faith and grace, are two ends of one thing
25恩典和信，都与律法毫无关系。今天神对待人不是照著律法，乃是照著信仰。我们必须持守这信仰，转向信仰、顺从信仰，并为信仰竭力争辩。
25Neither grace nor faith has anything to do with the law. Today God deals with people not according to law, but according to faith. We need to keep this faith, turn to it, obey it, and contend for it
二 神对待亚伯拉罕的原则
B. The Principle by Which God Dealt with Abraham
26在三章六节、七节、九节，我们看见信仰乃是神对待亚伯拉罕的原则。九节说，『这样，那以信为本的人，便和那信的亚伯拉罕一同得福。』亚伯拉罕在神的对待下，不是作甚么以讨神喜悦，乃是信神。
26In 3:6, 7, and 9 we see that faith was the principle by which God dealt with Abraham. Verse 9 says, “So that they who are of faith are blessed with believing Abraham.” Under God’s dealing, Abraham was not working to please God; instead, he was believing Him.
三 我们相信基督，接受祂的身位和救赎的工作，作为我们相信的对象
C. Our Believing in Christ, Taking His Person and Redemptive Work as the Object of Our Faith
27一面，信是我们相信基督。另一面，信是我们接受基督的身位和救赎的工作，作为我们相信的对象。（约三36，徒十六31，罗十六26，提后四7下，犹3，20。)
27On the one hand, faith is our believing in Christ. On the other hand, it is our taking Christ’s Person and redemptive work as the object of our faith (John 3:36; Acts 16:31; Rom. 16:26; 2 Tim. 4:7b; Jude 3, 20
四 顶替律法
D. Replacing Law
28信仰顶替律法。（加三23，25。)信仰既然来到，我们就无需仍在律法之下了。律法看守我们，并且领我们到基督那里，但如今在我们的经历中，
28Faith replaces law (Gal. 3:23, 25). Since faith has come, we should not stay with the law any longer. The law kept us and brought us to Christ, but now in our experience it should be replaced by faith
29律法应当为信仰所顶替。
29
五 带我们进入所应许给亚伯拉罕的福
E. Bringing Us into the Blessing Promised to Abraham
30我们已经指出，三章九节说，『这样，那以信为本的人，便和那信的亚伯拉罕一同得福。』信带我们进入神应许给亚伯拉罕的福，就是包罗万有的美地，这美地豫表包罗万有的灵。因此，在基督里的信带我们进入所应许的那灵。（14。)
30We have pointed out that 3:9 says that “they who are of faith are blessed with believing Abraham.” Faith brings us into the blessing God promised to Abraham, that is, to the all-inclusive land which typifies the all-inclusive Spirit. Hence, faith in Christ brings us the promise of the Spirit (3:14
六 引我们进到基督里
F. Ushering Us into Christ
31不仅如此，信还引我们进到基督里。根据约翰三章十五节，凡信入基督的人，都得著永远的生命。
31Furthermore, faith ushers us into Christ. According to John 3:15, everyone who believes in Christ, or into Christ (Gk.), has eternal life
七 是相信基督之人的特征，并将他们从守律法的人区别出来
G. Characterizing the Believers in Christ and Distinguishing Them from the Keepers of Law
32最终，信是相信基督之人的特征，并将他们从守律法的人区别出来。（徒六7，提前三9。)我们不是守律法的人，我们乃是相信基督的人；我们是信的子民。在加拉太三章七节和九节，保罗说到那些『以信为本的人』。根据达秘的新译本，这辞指明信的原则。达秘新译本将这辞译为『以信为原则』。以信为本的意思就是以信为原则。我们乃是以信为原则的人；凡我们所作的，都该符合这个原则。我们藉著这个原则来到基督面前，接受祂，并与祂成为一。
32Finally, faith characterizes those who believe in Christ, and it distinguishes them from those who keep the law (Acts 6:7; 1 Tim. 3:9). We are not keepers of law—we are believers in Christ. We are the people of faith. In 3:7 and 9 Paul speaks of those “who are of faith.” According to both Darby’s New Translation and the Chinese version, this expression denotes the principle of faith. These versions adopt the rendering “on the principle of faith.” To be of faith means to be on the principle of faith. We are those who take faith as our principle. Everything we do should be in keeping with this principle. By this principle we come to Christ, receive Him, and become one with Him
33三章二十三节和二十五节说，信仰已经来到。这是另一个强的说法。从前我们被看守在律法之下，但如今信仰已经来到。这意思是说，经过过程的三一神作为恩典已经来到。信仰的来到也包含了珍赏、接受、欢乐的来到。这就是顶替律法的信仰！
33Galatians 3:2 3 and 2 5 say that faith has come. This is another strong expression. Once we were guarded under law, but now faith has come. This means that the processed Triune God as grace has come. The coming of faith also includes the coming of appreciation, receiving, and rejoicing. This is the faith which replaces law!