加拉太书生命读经 · 第22篇

儿子名分的灵顶替律法的监护

The Spirit Of Sonship Replacing The Custody Of The Law

1读经：加拉太书3:27-29;4:1-7，罗马

2书八章8:14-16。

2Scripture Reading: Gal. 3:27-29; 4:1-7; Rom. 8:14-16

3在前一篇信息中我们指出，保罗以三件重要的事来结束加拉太三章：浸入基督、穿上基督、以及所有的信徒在基督里都是一。浸入基督就是进入与三一神生机的联结里。神在祂经纶里的心意，乃是要把我们放在祂里面，并且祂要进到我们里面，活在我们里面。这就是我们所说生机的联结，在生命里生机的一的意义。

3In the foregoing message we pointed out that Paul concludes Galatians 3 with three important matters: baptized into Christ, putting on Christ, and the oneness of all the believers in Christ. To be baptized into Christ is to enter into an organic union with the Triune God. God’sin tent i on in His economy is to put us into Him and to come into us and live in us. This is what we mean by the organic union, an organic oneness in life

信入基督

BELIEVING INTO CHRIST

与浸入基督

AND BEING BAPTIZED INTO HIM

4我们要经历与三一神这生机的联结，就必须信入基督，并且浸入基督。相信与受浸乃是一个步骤的两部分：首先我们信入基督，然后我们浸入基督。约翰三章十六节、十八节、三十六节在原文所用的介系词eis，是『入』的意思。这些经节指明，我们必须信入子。我们藉著相信基督，就进入基督里。我们乃是使自己信入祂里面。我们已经看见，文生（M.R.Vincent)说过原文这介系词，在马太二十八章十九节的用法，含示与三一神奥秘、属灵的联合。中国人可以相信孔子，但他们绝不会说，他们信入孔子。希腊人也不会宣称，他们信入柏拉图。中国人没有与孔子成为一，希腊人也没有进入与柏拉图属灵的联合里。但我们一信入主耶稣，就经历与祂生机的联结。我们相信祂的时候，就信入祂，因而与祂成为一灵。这就是我们所说『生机的联结』一辞的意思。

4In order to experience this organic union with the Triune God, we need to believe into Christ and be baptized into Him. Believing and being baptized are two parts of one step. First we believe into Christ, then we are baptized into Him. The Greek preposition, eis, used in John 3:16, 18, and 36, means into. These verses indicate that we need to believe into the Son. By believing in Christ we enter into Christ. We believe ourselves into Him. We have seen that M. R. Vincent says that this Greek preposition, as used in Matthew 28:19, implies a mystical, spiritual union with the Triune God. Chinese people may believe Confucius, but they would never say that they believe into Confucius. Neither would Greeks claim to believe into Plato. Chinese do not become one with Confucius, and Greeks do not enter into a spiritual union with Plato. But when we believe into the Lord Jesus, we experience an organic union with Him. When we believe in Him, we believe into Him and thereby become one spirit with Him. This is what we mean by the expression organic union

5除了里面、主观的信入基督以外，我们还需要一种外面、客观的行为，就是浸入基督。我们需要里面相信的行为，也需要外面受浸的行为。这样，我们就完成了进入三一神完整的一步。在加拉太三章，保罗常常说到信仰与相信。但在这一章末了，他却说到浸入基督。这一步是开始于信入基督，并因著浸入基督而得以完成。这样，在信徒与三一神之间，就产生了一种完全的生机联结。

5In addition to believing into Christ, which is inward and subjective, we also need to be baptized into Him, an act which is outward and objective. We need both the inward action of believing and the outward action of being baptized. In this way we make one complete step to enter into the Triune God. In Galatians 3 Paul speaks often about faith and believing. But at the end of the chapter, he speaks of being baptized into Christ. The step which begins with believing into Christ is completed by being baptized into Him. In this way there takes place in full an organic union between the believers and the Triune God.

6穿上基督以及在基督里是一我们已浸入基督，如今必须穿上基督；穿上基督就是活基督。基督徒要认识，我们需要穿上基督以及活基督，这是一件要紧的事。根据罗马十三章十四节，我们是藉著穿上基督来活基督。穿上基督就是把基督穿在我们身上。我们以某种样式穿著，就指明我们要以那种样式生活。照样，穿上基督的意思就是我们凭基督而活、在基督里生活、并且与基督同活，特别是指我们活出基督。基督成了我们生活的彰显。我们被摆在基督里，并且进入与祂生机的联结之后，就必须立刻活基督，在生活里穿上基督。一天过一天，我们必须穿上基督，并且在祂里面生活、凭祂而活、与祂同活来彰显祂。

6PUTTING ON CHRIST AND ONE IN CHRIST Having been baptized into Christ, we must now put on Christ. To put on Christ is to live Christ. It is vital for Christians to realize that we need to put on Christ and live Him. According to Romans 13:14, we live Christ by putting on Christ. To put on Christ is to clothe ourselves with Christ. Whenever we clothe ourselves in a certain way, we indicate that we intend to live in that way. In like manner, to put on Christ means that we live by Christ, in Christ, and with Christ. In particular, it means that we live out Christ. Christ becomes the expression of our living. Immediately after we have been put into Christ and have entered into an organic union with Him, we need to live Christ, to put Christ on in our living. Day by day, we need to be clothed with Christ and express Him as we live in Him, by Him, and with Him.

7在三章二十八节保罗说，我们『在基督耶稣里，都是一了』。这是说到召会生活，一个身体，一个新人。三章二十七至二十八节有三个要点：第一是我们进入基督里；第二是我们穿上基督，并藉著活基督来彰显基督；第三是我们有召会生活，在此，在一个新人、一个身体里，我们众人在基督里都是一。我们若有这三样，神永远的定旨就必成就，神心头的愿望也必得著满足。加拉太书显示，保罗是一位杰出的作者。他经过三章里许多的争辩和辩论后，就下结论说，我们已经浸入基督，穿上了基督，并且我们在基督里都是一。我们这些有了听信仰的人，已经被摆在基督里了；现今我们需要活基督、彰显基督。这会使我们在召会生活中，在基督里是一。

7In 3:28 Paul says that we “are all one in Christ Jesus.” This refers to the church life, the one Body, the one new man. In 3:27 and 28 there are three crucial points. The first is that we enter into Christ; the second is that we put on Christ and express Christ by living Him; and the third is that we have the church life, where, in the one new man, the one Body, we are all one in Christ. If we have these three matters, God’s eternal purpose will be fulfilled, and the desire of God’she art will be satisfied. The book of Galatians shows that Paul was an excellent writer. After so much argument and debate in chapter three, Paul concludes by saying that we have been baptized into Christ, that we have put on Christ, and that we are all one in Christ. We who have the hearing of faith have been put into Christ. Now we need to live Christ and express Christ. This will cause us to be one in Christ in the church life

8加拉太的信徒回到律法是愚昧的。保罗似乎对他们说，『你们都已经浸入基督，并且浸入一个身体；现在你们应当以基督作你们的衣服，作你们的彰显，并且活基督。不要回到律法，想要履行律法的要求；要留在基督这里，并且活出基督。要记住，你们是一个身体的肢体，是一个新人的分子。要与所有在基督里的人在一起，并且实行召会生活，使神的定旨得以完成。如果你们回到律法，你们会再度落在奴役里。神心头的愿望不会因你们努力守律法而得著满足。惟有你们与基督同在，并且活出基督，神心头的愿望才能得著满足。』赞美主，我们已经进入与祂生机的联结里，现今我们在召会中，在一个身体里活基督。这必定使神心满意足。

8The Galatian believers were foolish in going back to the law. Paul seemed to be telling them, “You have all been baptized into Christ and into the one Body. Now you should take Christ as your clothing, your expression, and live Him. Don’t go back to the law to try to fulfill its requirements. Stay with Christ and live out Christ. Remember, you are members of the one Body, of the one new man. Stay with all those who are in Christ, and practice the church life so that God’s purpose can be fulfilled. If you go back to the law, you will be in slavery again. The desire of God’she art cannot be satisfied by your efforts to keep the law. It can be satisfied only if you remain with Christ and live Him out.” Praise the Lord that we have entered into an organic union with Him and that now we are living Christ in the church, the one Body. Surely this satisfies God.

几个重要的点

SOME CRUCIAL POINTS

9在本篇信息中，我们要来看四章一至七节，说到儿子名分的灵顶替律法的监护。加拉太书的引言和结语分别在一章一至五节和六章十八节。在一章六节至四章三十一节，我们看见使徒福音的启示。然后在五章一节至六章十七节，我们看见神儿女的行事为人。一章六节至四章三十一节有许多重要的点。在这一段里面我们看见：神的儿子与人的宗教相对，（一6～二10，)基督顶替律法，（二11～21，)靠信基督的那灵与靠行律法的肉体相对。（三1～四31。)3:15-在三章一至十四节我们看见，那灵是因信基督所得应许之福；在三章十五至二十九节我们看见，律法是承受应许者的监护人；在四章一至七节我们看见，儿子名分的灵顶替律法的监护；在四章八至二十节我们看见，基督需要成形在承受应许者的里面；在四章二十一至三十一节我们看见，按灵

9In this message we shall consider 4:1-7, where we see that the Spirit of sonship replaces the custody of the law. The introduction and conclusion of the book of Galatians are found, respectively, in 1:1-5 and in 6:18. In 1:6 — 4:31 we see the reve lation of the Apostle’s gospel. Then in 5:1 — 6:17 we see the walk of God’s children. In 1:6—4:31 there are a number of crucial points. Here we see that God’s Son is versus man’s religion (1:6 — 2:10), that Christ replaces law (2:11-21), and that the Spirit by faith is versus the flesh by law (3:1 — 4:31). In 3:1-14 we see that the Spirit is the blessing of the promise by faith in Christ; in 29, that the law is the custodian of the heirs of the promise; in 4:1-7 that the Spirit of sonship replaces the custody of the law; in 4:8-20, the necessity that Christ be formed in the heirs of promise; and in 4:21-31, that the children according to Spirit are versus the children according to flesh.

10生的儿女与按肉体生者相对。

11加拉太三章说到两个要点：第一，那灵是福音的福；第二，律法是看守神儿女的监护人。我们必须问自己：我们喜欢福，还是喜欢监护人？我们若因著这卷书蒙了正确的光照，就必定会选择那灵，祂乃是经过过程的三一神。在四章一至七节，保罗接续三章的思想，设法说明儿子名分的灵顶替律法的监护。

11Chapter three of Galatians covers two main points. The first is that the Spirit is the blessing of the gospel. The second is that the law is the custodian which keeps God’s children. We need to ask ourselves whether we prefer the blessing or the custodian. If we have been properly enlightened by this book, we shall certainly choose the Spirit, who is the processed Triune God. In 4:1-7 Paul continues the thought of chapter three. Here he seeks to make clear that the Spirit of sonship replaces the custody of the law

父亲所豫定的时候

THE TIME APPOINTED OF THE FATHER

12加拉太四章一节说，『然而我说，后嗣几时还是孩童，他虽是全业的主人，却与奴仆毫无分别。』这里的孩童，原文同以弗所四章十四节的小孩子，指未成年者。在二节保罗接著说，『乃是在监护人和管家的手下，直到父亲所豫定的时候。』监护人是看护者，管家是管理人。这说出律法在神经纶中的功能。父亲所豫定的时候，就是新约时期，开始于基督的第一次来。

12Galatians 4:1 says, “But I say, as long as the heir is a child, he does not differ at all from a slave, though he is lord of all.” The Greek word for child here means infant, minor. In verse 2 Paul continues, “But he is under guardians and stewards until the time appointed of the father.” The guardians are the wardens, and the stewards are the administrators. This describes the functions of the law in God’secon o my. The time the Father appointed is the time of the New Testament, beginning with the first coming of Christ.

13在三节保罗说，『我们也是这样，为孩童的时候，受奴役于世上的蒙学之下。』这里所说『世上的蒙学』，即初步的原理，指律法初级的教训。同样的辞用于歌罗西二章八节，那里是指犹太人和外邦人初阶的教训，包括在饮食、洗濯、禁欲等事上仪式的条例。儿子的名分─神经纶的中心点在四至五节保罗继续说，『及至时候满足，神就差出祂的儿子，由女子所生，且生在律法以下，要把律法以下的人赎出来，好叫我们得著儿子的名分。』四节的时候满足，指旧约时期的完结，发生在父所豫定的时候。（2。)在这一节保罗描述子是『由女子所生，且生在律法以下』。当然，这女子就是指童女马利亚。（路一27～35。)神的儿子由她而生，成了女人的后裔，如创世记三章十五节所应许的。不仅如此，基督是生在律法以下，如路加二章二十一至二十四节、二十七节所启示的；祂也守律法，如四福音所启示的。

13In verse 3 Paul says, “So also we, when we were children, were kept in slavery under the elements of the world.” The “elements of the world” refer to the elementary principles, the rudimentary teachings of the law. The same expression is used in Colossians 2:8, where it refers to the rudimentary teachings of both Jews and Gentiles, consisting of ritualistic observances in meats, drinks, washings, and asceticism. SONSHIP—THE FOCAL POINT OF GOD’SECON O MY In verses 4 and 5 Paul goes on to say, “But when the fullness of the time came, God sent forth His Son, come of a woman, come under law, that He might redeem those under law, that we might receive the sonship.” The fullness of time in verse 4 denotes the completion of the Old Testament time, which occurred at the time appointed of the Father (v. 2). In this verse Paul describes the Son as “come of a woman, come under law.” The woman is, of course, the virgin Mary (Luke 1:27-35). The Son of God came of her to be the seed of woman, as promised in Genesis 3:15. Furthermore, Christ was born under law, as revealed in Luke 2:21-24, 27, and He kept the law, as the four Gospels reveal.

14神的选民被律法圈住，受其监护；（加三23；)基督生在这律法以下，要把他们从这律法的监护下赎出来，使他们得著儿子的名分，成为神的儿子。因此，他们不该回到律法的监护下，受其奴役，如加拉太人受诱惑所作的；乃该留在神儿子的名分里，在基督里享受那灵生命的供应。照著整本新约的启示，神的经纶乃是要产生儿子。儿子的名分乃是神经纶的中心点。神的经纶乃是把祂自己分赐到祂的选民里面，使他们成为祂的儿子。基督的救赎是将我们带进神儿子的名分里，使我们能享受神的生命。神的经纶不是使我们成为守律法的人，遵从律法的诫命和规条，这律法只是为暂时的目的所颁赐的。神的经纶乃是使我们成为神的儿子，承受神应许的福，这应许是为神永远的定旨所赐给的。神永远的定旨乃是要得著许多儿子，作祂团体的彰显。（来二10，罗八19。)因此，神豫定我们得儿子的名分，（弗一5，)又重生我们成为祂的儿子。（约一12～13。)我们该留在神儿子的名分里，好成为祂的后嗣，承受祂为永远的彰显所计画的一切；我们不该宝贝律法，而岔到犹太教去。

14God’s chosen people were shut up by law under its custody (3:23). Christ was born under law in order to redeem them from its custody that they might receive the sonship and become the sons of God. Hence, they should not return to the custody of law to be under its slavery as the Galatians had been seduced to do, but should remain in the sonship of God to enjoy the life supply of the Spirit in Christ. According to the entire revelation of the New Testament, God’secon o my is to produce sons. Sonship is the focal point of God’secon o my, God’s dispensation. God’s economy is the dispensation of Himself into His chosen people to make them His sons. Christ’s redemption is to bring us into the sonship of God that we may enjoy the divine life. It is not God’secon o my to make us keepers of law, obeying the commandments and ordinances of the law, which was given only for a temporary purpose. God’secon o my is to make us sons of God, inheriting the blessing of God’s promise, which was given for His eternal purpose. His eternal purpose is to have many sons for His corporate expression (Heb. 2:1 0; Rom. 8:2 9). Hence, He predestinated us unto sonship (Eph. 1:5) and regenerated us to be His sons (John 1:12-13). We should remain in His sonship that we may become His heirs to inherit all He has planned for His eternal expression, and should not be distracted to Judaism by the appreciation of law.

15要给儿子的名分下个恰当的定义并不容易。儿子的名分包含生命、成熟、地位和特权。我们要成为父的儿子，必须有父的生命。然而，我们必须继续在这生命里成熟。生命与成熟就给我们权利、特权、地位，来承受父所有的。按照新约，儿子的名分包含生命、成熟、地位和权利。

15It is difficult to give an adequate definition of sonship. Sonship involves life, maturity, position, and privilege. To be a son of the Father, we need to have the Father’s life. However, we must go on to mature in this life. Life and maturity give us the right, the privilege, the position, to inherit the things of the Father. According to the New Testament, sonship includes life, maturity, position, and right

儿子的灵

THE SPIRIT OF THE SON

16保罗在四章六节宣告说，『而且因你们是儿子，神就差出祂儿子的灵，进入我们的心，呼叫：阿爸，父！』神的儿子是神生命的具体化身。（约壹五12。)因此，神儿子的灵就是生命的灵。（罗八2。)神将祂生命的灵赐给我们，非因我们是守律法的人，乃因我们是祂的儿子。守律法的人无权享受神的生命之灵，但神的儿子有地位，有充分的权利，能有分于神的灵，这灵有全备生命的供应。这样的灵，就是神儿子的灵，乃是神所应许给亚伯拉罕之福的中心。（加三14。)

16In 4:6 Paul declares, “And because you are sons, God sent forth the Spirit of His Son into our hearts, crying, Abba, Father!” God’sS on is the embodiment of the divine life (1 John 5:12). Hence, the Spirit of God’sS on is the Spirit of life (Rom. 8:2). God gives us His Spirit of life, not because we are law-keepers, but because we are His sons. As law-keepers, we have no right to enjoy God’s Spirit of life. As the sons of God, we have the position with the full right to participate in the Spirit of God, who has the bountiful supply of life. Such a Spirit, the Spirit of the Son of God, is the focus of the blessing of God’s promise to Abraham (3:14

17四章四至六节说到三一神产生许多儿子，以成就祂永远的定旨。父神差出子神，要把我们从律法下赎出来，叫我们能得著儿子的名分。祂也差出灵神，将祂的生命分赐到我们里面，叫我们能实际的成为祂的儿子。基本上，儿子的名分是一件生命的事。地位和权利都在于生命。我们要享受神儿子的名分，就需要那灵。离了那灵，我们就不能由神而生，得著神圣的生命。一旦我们由那灵而生，我们就需要那灵，好在生命里长大。没有那灵，我们就不可能有儿子名分的地位、权利或特权。儿子的名分所有的要点都在于那灵。凭著那灵，我们就有神圣的出生和神圣的生命。藉著那灵，我们便能长大以至成熟。因著那灵，我们就有儿子名分的地位、权利和特权。故此，没有那灵，儿子的名分便是徒然的，只是一个空洞的名词。但那灵来了，儿子的名分就成为实际，我们就在生命、成熟、地位、权利上完全实化儿子的名分。任何事物都不能顶替儿子名分的灵。反之，儿子名分的灵必须顶替一切，特别是顶替律法。

17In verses 4 through 6 the Triune God is producing many sons for the fulfillment of His eternal purpose. God the Father sent forth God the Son to redeem us from the law that we might receive sonship. He also sent forth God the Spirit to impart His life into us that we might become His sons in reality. Basically sonship is a matter of life. The position and the right depend on the life. In order for us to enjoy God’ss on ship, we need the Spirit. Apart from the Spirit, we cannot be born of God to have the divine life. Once we have been born of the Spirit, we need the Spirit in order to grow in life. Without the Spirit, we cannot have the position, right, or privilege of sonship. All the crucial points regarding sonship depend on the Spirit. By the Spirit, we have the divine birth and the divine life. Through the Spirit we grow unto maturity. Because of the Spirit we have the position, right, and privilege of sonship. Thus, without the Spirit sonship is vain, an empty term. But when the Spirit comes, the sonship is made real. We fully realize God’ss on ship in life, maturity, position, and right. The Spirit of sonship cannot be replaced by anything. On the contrary, everything, the law in particular, must be replaced by the Spirit of sonship

18保罗的观念是：律法乃是监护人、看守者。虽然律法能彀看守我们，却不能给我们儿子名分的生命、成熟、地位和权利。律法不能给小孩子地位，只能作为儿童导师。反之，那灵能彀给人生命、成熟、地位和权利。所以，律法不该顶替那灵；那灵必须顶替律法。律法既然不能产生儿子名分的实际，你也许会想知道，为甚么不早些差遣那灵来？为甚么那灵不在律法之前来？答案是：所赐给亚伯拉罕的应许，需要一段时间来应验。虽然神不迟缓，祂还是等了二千年才差遣祂的儿子来应验应许。事实上，神连赐下应许，也不是快速的赐下。亚当堕落后，神没有立刻进来，把祂至终赐给亚伯拉罕的那应许赐给亚当。不错，在创世记三章就应许女人的后裔要伤蛇的头；然而，神一直等到人受咒诅、堕落的光景在巴别完全暴露出来后，才进来呼召亚伯拉罕，并且赐给他应许。在巴别，人类混杂、混乱、分裂，完全被暴露出来是在咒诅之下。因著这样的背景，毫无疑问，亚伯拉罕深深宝贝神的应许。假如亚当堕落后神立刻赐他这应许，他宝贝这应许的程度，定规比不上亚伯拉罕。所以，应许迟延赐下的原因是在人这一面，不是在神那一面。

18Paul’s concept is that the law was a custodian, a warden. Although the law could keep us in ward, it could not give us the life, maturity, position, and right of sonship. The law cannot bestow a position upon a child. It can only serve as a child conductor. The Spirit, in contrast, gives life, maturity, position, and right. Therefore, the law should not replace the Spirit; the Spirit must replace the law. Since the law could not produce the reality of sonship, you may be wondering why the Spirit was not sent forth earlier. Why did the Spirit not come before the law? The answer is that the promise given to Abraham needed a period of time in order to be fulfilled. Although God is not slow, He waited two thousand years before sending His Son to fulfill the promise. Actually, God did not act quickly even in giving the promise. He did not come in immediately after Adam’s fall to give to Adam the promise He eventually gave to Abraham. Yes, the promise was given in Genesis 3 that the seed of the woman would crush the head of the serpent. However, God waited until man’s cursed and fallen situation had been fully exposed at Babel before He intervened, called out Abraham, and made a promise to him. At Babel, mankind became confounded, confused, and divided, fully exposed as being under the curse. With such a background, no doubt Abraham deeply appreciated God’s promise. Abraham appreciated this promise more than Adam would have appreciated it, had the promise been given to him immediately after the fall. Therefore, the reason for the delay is found on man’ss i de, not on God’ss i de

19关于基督来临这应许的应验，原则也是一样。假设应许赐给亚伯拉罕之后，基督立刻来到，那么，应许的应验就不是那么有意义了。我们想想看，从亚伯拉罕的时代到主耶稣降生之间所发生的所有事情。在这二千年的期间，神的选民完全被暴露出来。一面，律法暴露他们的败坏和无助；另一面，律法保守他们直到基督来临。律法在为神看守以色列人的事上所尽的功用，是不可少的，并且相当有用。律法即使在暴露神选民的时候，也是保守他们。

19The principle is the same with respect to the fulfillment of the promise in the coming of Christ. Suppose Christ had come immediately after the promise was given to Abraham. If such had been the case, the fulfillment of the promise would not have been nearly as meaningful. Consider all that happened between the time of Abraham and the birth of the Lord Jesus. During the course of this period of two thousand years, God’s chosen people were fully exposed. On the one hand, the law exposed their corruption and helplessness; on the other hand, the law kept them until the coming of Christ. The law fulfilled a necessary and useful function in keeping the children of Israel for God. The law preserved God’s chosen people even while it was exposing them

时候满足

the fullness of the time

20在四章四节我们看见，及至时候满足，神就差出祂的儿子。基督来得正是时候。早些来就太快了，晚些来又太迟了。基督来的时候正合式。这可由摘取树上成熟的果子来说明：如果太早去摘，果子还没有成熟；如果太晚去摘，又太熟了。基督在所豫定的时候，在时候满足的时候来到。因这缘故，祂的来到就满了意义。

20In 4:4 we see that God sent forth His Son when the fullness of the time had come. Christ came at exactly the right time. Earlier would have been too soon, and later would have been too late. Christ came when the time was right. This is illustrated by the picking of ripened fruit from a tree. If the fruit is picked too soon, it will be unripe. But if it is picked too late, it will be overripe. Christ came at the appointed time, at the fullness of time. For this reason, His coming was full of meaning.

两种差出

TWO SENDINGS

21在四节和六节，我们读到两种差出。保罗在四节说，神差出祂的儿子；而在六节说，神差出祂儿子的灵。按照创世记三章十五节的应许，基督作为女人的后裔，在律法以下来到，要把律法以下的人赎出来，好叫他们得著儿子的名分。基督救赎的目标不是天堂，如许多基督徒所相信的，而是儿子的名分。基督救赎我们，好叫我们得著神儿子的名分。祂藉著救赎，为我们打开得著儿子名分的路。不过，那灵若没有来到，我们的儿子名分就是空洞的，只是地位上或形式上的儿子名分，而不是实际的儿子名分。儿子名分的实际在于生命和成熟，这实际惟有藉著那灵而来。所以，六节宣告说，神差出祂儿子的灵，进入我们的心。我们不该相信儿子的灵与儿子是分开的人位。事实上，儿子的灵乃是子的另一形态。我们曾经指出，钉在十字架上的是基督，但进到信徒里面的乃是那灵；钉十字架救赎我们的是基督，而内住作我们生命的乃是那灵。子死在十字架上的时候，祂是基督；但祂进到我们里面的时候，却是那灵。首先祂是子，在律法以下来到，使我们有资格得著儿子的名分，并为我们开路来有分于儿子的名分。但祂完成这工作以后，就在复活里成了赐生命的灵，并且成了儿子的灵临到我们。因此，父神先差遣子来完成救赎，并使我们有资格得著儿子的名分。然后，祂差遣那灵来活化儿子的名分，使儿子的名分在我们的经历中成为实际。今天，儿子的名分实际上就在于神儿子的灵。

21In verses 4 and 6 we read of two kinds of sendings. In verse 4 Paul says that God sent forth His Son, and in verse 6, that God sent forth the Spirit of His Son. According to the promise in Genesis 3:15, Christ came under law as the seed of the woman in order to redeem those who were under law, that they might receive the sonship. The goal of Christ’s redemption is not heaven, as many Christians believe; it is sonship. Christ redeemed us so that we may have God’ss on ship. Through His redemption, He has opened the way for us to possess the sonship. However, if the Spirit had not come, our sonship would be empty. It would be a sonship in position or form, not a sonship with reality. The reality of sonship, which depends on life and maturity, comes only by the Spirit. Therefore, verse 6 declares that God has sent forth the Spirit of His Son into our hearts. We should not believe that the Spirit of the Son is a person separate from the Son. Actually, the Spirit of the Son is another form of the Son. We have pointed out that the One who was crucified on the cross was Christ, but the One who enters into the believers is the Spirit. In crucifixion for our redemption, this One was Christ, but in the indwelling to be our life, He is the Spirit. When the Son died on the cross, He was Christ, but when He enters into us, He is the Spirit. First He came as the Son under the law to qualify us for sonship and to open the way for us to share in the sonship. But after He had finished this work, He became, in resurrection, the life-giving Spirit and comes to us as the Spirit of the Son. Thus, first God the Father sent the Son to accomplish redemption and to qualify us for sonship. Then He sent the Spirit to vitalize the sonship and to make it real in our experience. Today sonship actually depends upon the Spirit of God’sS on

那灵在我们的心里

THE SPIRIT IN OUR HEARTS

22在六节保罗说，神差出祂儿子的灵，进入我们的心。实际上，神的灵在我们重生时，就进入我们的灵里。（约三6，罗八16。)因我们的灵是隐藏在我们的心里，（彼前三4，)又因这里的话所指的，与我们的感觉和悟性有关，这两部分又都属于我们的心，所以说神儿子的灵受差遣进入我们的心。

22In verse 6 Paul says that God sent forth the Spirit of His Son into our hearts. Actually the Spirit of God came into our spirit at our regeneration (John 3:6; Rom. 8:16). Because our spirit is hidden in our heart (1 Pet. 3:4), and because the word here refers to a matter that is related to our feeling and understanding, both of which belong to our heart, it says that the Spirit of God’sS on was sent into our heart.

23与加拉太四章六节平行的罗马八章十五节说，我们这些得著儿子名分之灵的人，在这灵里呼叫阿爸，父；而加拉太四章六节说，神儿子的灵在我们心里呼叫阿爸，父。这指明我们重生的灵，与神的灵调和为一，而且我们的灵是在我们的心里。这也指明我们乃是藉著全人深处主观的经历，得以实化神儿子的名分。在本节，保罗诉之于加拉太信徒这样的经历，以支持他的启示；这诉求很能说服人、征服人，因为不仅有客观的道理，也有主观经历的事实。『阿爸』是亚兰文，『父』是希腊文，，爸特的繙译。主耶稣在客西马尼园向父祷告时，首先用了这辞。（可十四36。)这个由亚兰文和希腊文合并的称呼，表达呼叫父时强烈的感情。这富有感情的呼叫，含示生父与亲子在生命里亲密的关系。我们人不但有灵，也有人位，就是我们这个人。我们这个人的中心乃是我们的心。我们成为神的儿子，不但与我们的灵有关，也与我们的心有关，心是我们人格的中心。新约清楚的启示，灵是在心里。（彼前三4。)所以，差遣那灵进入我们灵里，而不进入我们心里，是不可能的。认识我们的灵乃是我们心的核仁、中心，对我们来说是很重要的。当神的灵被差遣到我们灵里，那灵就被差遣到我们心的核仁里。那灵在我们里面呼叫时，祂是从我们的灵里，通过我们的心来呼叫。因此，儿子的名分必定与我们的心有关。

23Romans 8:15 is a verse that is parallel to Galatians 4:6. Romans 8:15 says that we who have received a spirit of sonship cry, in this spirit, Abba, Father, whereas Galatians 4:6 says that the Spirit of God’sS on is crying in our heart, Abba, Father. This indicates that our regenerated spirit and the Spirit of God are mingled as one, and that our spirit is in our heart. This also indicates that with us the sonship of God is realized by our subjective experience in the depths of our being. In this verse Paul appeals to such an experience of the Galatian believers for his revelation. This appeal is quite convincing and subduing, not me rely because of the objective doctrines, but because of the experiential facts. Abba is an Aramaic word, thus a Hebrew word, and Father is the translation of the Greek word pater. Such a term was first Pater used by the Lord Jesus in Gethsemane while praying to the Father (Mark 14:36). The combination of the Hebrew title with the Greek expresses a stronger affection in crying to the Father. Such an affectionate cry implies an intimate relationship in life between a genuine son and a begetting father. As humans we have not only a spirit, but we also have our person, our being. The center of our person is our heart. For us to become sons of God not only involves our spirit, but also involves our heart as the center of our personality. The New Testament clearly reveals that the spirit is in the heart (1 Pet. 3:4). Therefore, it is not possible for the Spirit to be sent into our spirit without also being sent into our heart. It is important for us to realize that our spirit is the kernel, the central part, of our heart. When God’s Spirit was sent into our spirit, the Spirit was sent into the kernel of our heart. When the Spirit cries within us, He cries from our spirit and through our heart. Hence, concerning sonship, our heart must be involved.

24我们从灵里通过心来呼求主的时候，里面的感觉主要是在心里，而不是在灵里。这含示我们若要真正的属灵，就必须有适度的情感。倪弟兄曾说，不会哭、不会笑的人，不可能真属灵。我们不是没有感觉的雕像；我们是有感觉的人。所以，我们越在灵里呼叫『阿爸，父』，我们心里甜美而亲密的感觉就越深。

24The inner sense we have as we call on the Lord from our spirit through our heart is mainly in the heart, not in the spirit. This implies that to be genuinely spiritual we need to be emotional in a proper way. Brother Nee once said that a person who cannot laugh or cry cannot be truly spiritual. We are not senseless statues; we are human beings with feelings. Therefore, the more we cry, Abba, Father, in the spirit, the deeper will be the sweet and intimate sense in our heart

25我们这样呼求的时候，我们的感觉是甜美而亲密的。虽然儿子名分的灵已经进入我们灵里，那灵却在我们心里呼叫『阿爸，父』。这指明我们在儿子名分里与父的关系是非常甜美、亲密的。例如，儿子呼叫父亲『爸爸』时，里面深处会有甜美而亲密的感觉。但如果他想要对岳父说『爸爸』，感觉就不同了，原因是他与岳父没有生命里的关系。但小孩子享受与父亲生命里的关系，亲切的说『爸爸』，这是多么甜美。照样，呼叫神『阿爸，父』，也是何等的亲切、甜美！这样亲密的呼叫，与我们的情感和灵都有关。我们灵里儿子名分的灵，从我们心里呼叫『阿爸，父』。这证明我们与父有生命里真正、真实的关系。我们是祂的真儿子。

25The sense we have when calling in this way is sweet and intimate. Although the Spirit of sonship has come into our spirit, the Spirit cries in our hearts, Abba, Father. This indicates that our relationship with our Father in the sonship is sweet and very intimate. For example, when a son calls his father “Dad dy,” there may be a sweet and intimate sense deep within. However, the sense is not the same if he tries to say the same thing to his father-in-law. The reason is that with the father- in - law there is no relationship in life. But how sweet it is when little children, enjoying a relationship in life with their fathers, say tenderly, “Daddy.” In like manner, how tender and sweet it is to call God, Abba, Father! Such an intimate calling involves our emotion as well as our spirit. The Spirit of sonship in our spirit cries, Abba, Father, from our heart. This proves that we have a genuine, bona fide relationship in life with our Father. We are His real sons.

不再是奴仆，乃是儿子

NO LONGER SLAVES, BUT SONS

26我们既有儿子的灵，就不再需要被看守在律法的监管之下了。我们不需要律法作我们的监护人、管家或儿童导师。在四章七节保罗说，『这样，你不再是奴仆，乃是儿子了；既是儿子，也就藉著神为后嗣。』新约的信徒不再是律法下作工的奴仆，乃是恩典下在生命里的儿子。我们不是有律法来监管我们，乃是有包罗万有的灵；这灵是我们的一切。律法不能赐人生命，那灵却能赐人生命，并且带领我们成熟，使我们有儿子完全的地位和权利。儿子名分的灵顶替了律法的监护。

26Since we have the Spirit of sonship, we no longer need to beheld under the custody of the law. We do not need the law to be our guardian, steward, or child- conductor. In 4:7 Paul says, “So you are no longer a slave, but a son; and if a son, an heir also through God.” The New Testament believer is no longer a slave to works under law, but a son in life under grace. Instead of the law to keep us in custody, we have the all-inclusive Spirit. This Spirit is everything to us. Whereas the law could not give life, the Spirit gives life and brings us into maturity that we may have the full position and right of sons. The custody of the law has been replaced by the Spirit of sonship

藉著神为后嗣

HEIRS THROUGH GOD

27我们这些儿子，也藉著神为后嗣。后嗣是指法定的成年人，（以罗马法律为例，)有资格承受父亲产业的人。新约的信徒成为神的后嗣，不是藉著律法，也不是藉著肉身的父亲，乃是藉著神，就是三一神─父，差出子和灵；（加四4，6；)子，为儿子的名分成功救赎；（5；)灵，在我们里面完成儿子的名分。（6。)

27As sons, we are also heirs through God. An heir is one who is of full age according to the law (the Roman law is used for illustration) and who is qualified to inherit the Father’se state. The New Testament believers become heirs of God not through the law or through their fleshly father, but through God, even the Triune God—the Father who sent forth the Son and the Spirit (vv. 4, 6), the Son who accomplished redemption for sonship (v. 5), and the Spirit who carries out the sonship within us (v. 6