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加拉太书生命读经 · 第24篇

两个约与两种儿女

Two Covenants And Two Kinds Of Children
1读经：加拉太书4:21-31;2:20a;6:12-13,15。我们在上一篇信息指出，保罗在四章十九节说，『我的孩子们，我为你们再受生产之苦，直等到基督成形在你们里面。』我们若从上下文来看这节经文，就看见承受应许者必须让基督成形在他们里面。因信成为亚伯拉罕儿女的，乃是承受应许者，就是承受祝福的人。这些承受应许者需要被基督充满、占有并浸透。他们需要让基督成形在他们里面。
1Scripture Reading: Gal. 4:21-31; 2:20a; 6:12-13, 15 In the previous message we pointed out that in 4:19 Paul says, “My children, of whom I am again in travail until Christ is formed in you.” If we consider this verse in its context, we see that it is necessary for the heirs of the promise to have Christ formed in them. Those who are sons of Abraham through faith are the heirs of the promise, those who inherit the blessing. These heirs need to be filled, occupied, and saturated with Christ. They need to have Christ formed in them
2被基督浸润、浸透我们若要明白基督成形在我们里面的意义，就不仅需要看整卷加拉太书，也要来看以弗所书、腓立比书和歌罗西书。加拉太书指明神的心意是要把基督作到祂所拣选的人里面，使他们成为神的儿子。我们若要成为神的儿子，就需要被基督浸润、浸透。基督必须占有我们的全人。但加拉太人已经受打岔，从基督转向律法。因此保罗一再告诉他们，离开基督而转向律法是完全错误的。信徒该回到基督这里；基督是成就神对亚伯拉罕之应许的那后裔，也是美地，是包罗万有的灵，成了我们的享受。我们这些信徒需要完满的享受这福，也就是完满的享受赐生命的灵。我们需要被这灵浸润、浸透、占有、并完全接管。照加拉太书的上下文看，基督成形在我们里面，就是让基督浸润我们的全人，并浸透我们里面的各部分。当基督这样占有我们里面的人时，祂就成形在我们里面。
2PERMEATED AND SATURATED WITH CHRIST If we would know what it means for Christ to be formed in us, we need to consider not only the entire book of Galatians, but also the books of Ephesians, Philippians, and Colossians. The book of Galatians indicates that God’sin tent i on is for Christ to be wrought into His chosen people that they may become sons of God. In order to be God’ss ons, we need to be permeated and saturated with Christ. Christ must occupy our entire being. The Galatians, however, were distracted from Christ to the law. Hence, Paul told them repeatedly that it was altogether wrong to leave Christ and return to the law. The believers should come back to Christ, who is both the seed who fulfills God’s promise to Abraham and also the good land, the all-inclusive Spirit to be our enjoyment. As believers, we need the full enjoyment of this blessing, the full enjoyment of the life-giving Spirit. We need to be permeated, saturated, possessed, and fully taken over by this Spirit and with this Spirit. According to the context of the book of Galatians, to have Christ formed in us is to allow Him to permeate our being and to saturate our inward parts. When Christ occupies our inner being in this way, He is formed in us
3让包罗万有的灵占有我们若要让基督成形在我们里面，就需要放下基督以外的一切事物，不管这些事物有多好。甚至一些从神来的，合乎圣经的事物，也可能不是基督自己。律法虽然是神所赐的，也必须被摆在一边，好叫我们全人所有的地位都让给基督。我们需要让祂浸透我们里面之人的每一部分。祂必须占有我们，并且浸透我们的心思、情感与意志。让基督占有我们全人，就是让祂成形在我们里面。
3OCCUPIED BY THE ALL-INCLUSIVE SPIRIT In order to have Christ formed in us, we need to drop everything other than Christ Himself, no matter how good these things may be. Even things which come from God and are scriptural may not be Christ Himself. Although the law was given by God, it must be set aside so that all the ground in our being may be given over to Christ. We need to allow Him to saturate every part of our inner being. He must occupy us and saturate our mind, emotion, and will. To have Christ possess our entire being is to have Him formed in us.
4在以弗所三章十七节，我们看到保罗祷告说，『使基督…安家在你们心里。』我们知道心包括心思、意志、情感和良心。让基督安家在我们心里，就是让祂安家在我们里面之人的这一切部分里。基督若要在我们心里安家，祂就必须能彀在我们里面定居。这也就是让基督成形在我们里面。-让基督成形在我们里面，就是让包罗万有的灵占有我们里面之人的每一部分。律法不该在我们的心思、情感或意志里有任何地位。我们里面所有的地位都必须让给基督。我们需要让基督完全占有我们。祂不只该扩展到我们的心思、情感与意志里，祂应当实际的成为我们的心思、情感和意志。让基督成为你的思想、决定和爱，让祂成为你的一切，这就是让基督成形在你里面。基督以外的一切事物必须减少，基督必须在我们的经历中成为我们的一切。
4In Ephesians 3:17 we see that Paul prayed that “Christ may make His home in your hearts.” We know that the heart includes the mind, the will, the emotion, and the conscience. To let Christ make His home in our hearts means that He makes His home in all these parts of our inner being. If Christ is to make home in our hearts, He needs to be able to settle down within us. Once again, this is to have Christ formed in us. To have Christ formed in us is to allow the all inclusive Spirit to occupy every part of our inner being. The law should not have any room in our mind, emotion, or will. All the ground within us must be for Christ. We need to allow Christ to occupy us fully. He should not only spread into our mind, emotion, and will; He should actually become our mind, emotion, and will. Let Christ be your thought, decision, and love. Let Him be everything to you. This is to have Christ formed in you. Everything other than Christ must diminish, and Christ must become everything to us in our experience.
the full enjoyment
完满享受福音的福
OF THE BLESSING OF THE GOSPEL
5基督如今乃是赐生命的灵，成为福音的福，神应许的福。完满享受这福，就是让基督成形在我们里面。这就是说，我们若要完满享受福音的福，就需要让基督成形在我们里面。基督若尚未完全成形在我们里面，我们对新约之福的享受就还不彀完满。我们虽然对这福有局部的享受，但我们还需要往前，让基督完全占有我们、接管我们，并且以祂自己来浸透我们全人的每一部分。这样作就是尽享福音的福。这是保罗写信给加拉太信徒的目标。保罗在四章八至二十节里，诉诸信徒亲切的情爱时，在他的脑海中很清楚的有这个目标。他诉诸信徒的情爱，好使基督能成形在他们里面，来达成神的目标。
5Christ today is the life-giving Spirit as the blessing of the gospel, the blessing promised by God. To have the full enjoyment of this blessing is to let Christ be formed in us. This means that if we would have the full enjoyment of the blessing of the gospel, we need to have Christ formed in us. If Christ is not yet fully formed in us, then our enjoyment of the blessing of the New Testament is not yet full. Although we have enjoyed the blessing in part, we need to go on to allow Christ to occupy us wholly, to take us over and saturate every part of our being with Himself. To do this is to enjoy the blessing of the gospel to the uttermost. This was Paul’s goal in writing to the Galatian believers. As He appealed to their personal affection in 4:8-20, Paul had this goal clearly in mind. He appealed to the believers’ affection so that Christ might be formed in them for the fulfillment of God’s goal
6加拉太四章二十一节说，『你们这愿意在律法以下的，请告诉我，你们岂没有听过律法么？』加拉太书厉害的对付在律法以下对基督的偏离。这样的偏离，使信徒不能享受基督作他们的生命和一切。
6Galatians 4:21 says, “Tell me, you who desire to be under the law, do you not hear the law?” The book of Galatians deals strongly with deviation from Christ by coming back under the law. Such deviation shuts the believers out from the enjoyment of Christ as their life and their everything
两个儿子
TWO SONS
7我们已经看见，保罗在四章八至二十节以挚爱的态度说话，并且诉诸加拉太人亲切的感觉。他这样作，乃是为了把基督服事、供应给他们。但在二十一节，保罗又回到他在三章的口22气。事实上，他乃是对他们说更重的话。保罗在二十二和二十三节接著说，『因为律法上记著，亚伯拉罕有两个儿子，一个是出于使女，一个是出于自主的妇人。然而那出于使女的，是按著肉体生的；那出于自主妇人的，是藉著应许生的。』按著肉体，是靠著人肉体的努力；藉著应许，意即在神的应许所含示之恩典里，藉著神的能力。以实玛利是按著肉体生的，以撒却是藉著应许生的。照上下文看，律法是随著肉体的，恩典是随著应许的。使女所生的儿子是按著肉体生的，而自主妇人所生的儿子是凭著恩典生的。因为恩典是随著应许的，所以藉著应许生的，就是藉著恩典生的。
7We have seen that in 4:8-2 0 Paul spoke in an affectionate manner and appealed to the personal feeling of the Galatians. He did this for the purpose of ministering Christ to them. But in verse 21 Paul goes back to the tone he used in chapter three. In fact, he speaks to them in an even stronger way. In verses and 23 Paul continues, “For it is written that Abraham had two sons, one of the maidservant and one of the free woman. But the one of the maidservant was born according to flesh, and the one of the freewoman through the promise.” To be born according to flesh is to be born by man’s fleshly effort, whereas to be born through the promise is to be born through God’sp owe ring race, which is implied in His promise. Ishmael was born in the former way, but Isaac in the latter. According to the context, the law goes with the flesh, and grace goes with the promise. The child born of the maidservant was born according to the flesh, whereas the one born of the free woman was born according to grace. Because grace goes with the promise, to be born through promise is to be born through grace.
两个妇人
TWO WOMEN
8保罗在二十四至二十五节说到他在二十二节题起的两个妇人：『这些都是寓意：两个妇人就是两约，一个是出于西乃山，生子为奴，乃是夏甲。这夏甲就是在亚拉伯的西乃山，相当于现在的耶路撒冷，因耶路撒冷同她的儿女都是作奴仆的。』二十四节所题到的两约，一个是给亚伯拉罕的应许之约，这与新约，恩典之约相关联；另一个是给摩西的律法之约，这与新约完全无关。撒拉是自主的妇人，象征应许之约；夏甲是使女，象征律法之约。
8Speaking of the two women in verse 22, Paul says in verse 24, “Which things are an allegory; for these are two covenants, one from Mount Sinai, bringing forth children unto slavery, which is Hagar. Now this Hagar is Mount Sinai in Arabia, and corresponds to the Jerusalem which now is, for she is in slavery with her children.” Of the two covenants mentioned in verse 24, one is the covenant of promise to Abraham, which is related to the New Testament, the covenant of grace, and the other is the covenant of law related to Moses, which has nothing to do with the New Testament. Sarah, the free woman, represents the covenant of promise, and Hagar, the maidservant, the covenant of law
9西乃山是降律法之地。（出十九20，二四12。)二十四节所说的为奴是在律法之下为奴。亚伯拉罕的妾夏甲，表征律法。因此，律法的地位像妾的地位。亚伯拉罕的妻子撒拉，象征神的恩典，（约一17，)在神的经纶中有合法的地位。律法像夏甲，生子为奴，如犹太教徒；恩典像撒拉，生子得儿子的名分，这些是新约的信徒。他们不再在律法之下，乃在恩典之下。（罗六14。)他们该站在这恩典中，（五，)不从其中坠落。（加五4。)保罗在二十五节题到『现在的耶路撒冷』。耶路撒冷是神所拣选的，（王上十四21，诗四八2，8，)应当属于撒拉所象征的应许之约。然而，因她将神的选民带到律法的辖制之下，所以相当于西乃山，属于夏甲所象征的律法之约。在保罗的时代，耶路撒冷同她的儿女都是律法之下的奴仆。
9Mount Sinai was the place where the law was given (Exo. 19:20). The slavery spoken of in verse 24 is the slavery under the law. Hagar, the concubine of Abraham, signifies the law. Hence, the position of the law is like that of a concubine. Sarah, the wife of Abraham, symbolizes the grace of God (John 1:17), which has the right position in God’s economy. The law, like Hagar, brought forth children unto slavery like the Judaizers. Grace, like Sarah, brings forth children unto sonship. These are the New Testament believers. They are no longer under law, but under grace (Rom. 6:14). They should stand in this grace (Rom. 5:2) and not fall from it (Gal. 5:4).2 In verse 25 Paul mentions “the Jerusalem which now is.” Jerusalem, as the choice of God (1 Kings 14:21; Psa. 48:2, 8), should belong to the covenant of promise represented by Sarah. However, because it brings God’s chosen people into the bondage of law, it corresponds to Mount Sinai, which belongs to the covenant of law represented by Hagar. Jerusalem and her children were slaves under the law at Paul’st i me.
10保罗在二十四及二十五节的话既清楚又强烈。毫无疑问，犹太教徒一定被得罪了。二十六节说，『但那在上的耶路撒冷是自主的，她是我们的母。』犹太教徒之母是属地的耶路撒冷，信徒之母却是属天的耶路撒冷。这至终将是在新天新地中的新耶路撒冷，（启二一1～2，)与应许之约相关联。她是新约信徒之母，这些信徒不是律法之下的奴仆，乃是恩典之下的儿子。我们新约的信徒，都是从上头由她生的，也都要在新天新地中的新耶路撒冷里。
10Paul’sword in verses 24 and 25 was clear and strong. No doubt, the Judaizers must have been offended by it. Verse 26 says, “But the Jerusalem above is free, who is our mother.” The mother of the Judaizers is the earthly Jerusalem, but the mother of believers is the heavenly Jerusalem. This will eventually be the New Jerusalem in the new heaven and new earth (Rev. 21:1-2), which is related to the covenant of promise. She is the mother of the New Testament believers, who are not slaves under law, but sons under grace. We, the New Testament believers, are all born of her from above
亚伯拉罕的子孙
ABRAHAM’S DESCENDANTS
11二十七节接著说，『因为经上记著：「那不生育，没有生产过的，你要快乐；那未曾经过产难的，你要放声呼喊，因为独居的，比有丈夫的儿女更多。」』这指明亚伯拉罕属灵的子孙，比他天然的子孙更多。他属灵的子孙属于天上的耶路撒冷，属于在恩典自由下的应许之约；他天然的子孙属于地上的耶路撒冷，属于在律法奴役下的律法之约。照著创世记二十二章十七节，神应许亚伯拉罕的子孙要像海边的沙和天上的星。这里我们看见两种后裔，一种是属天的，一种是属地的；一种是属灵的，一种是天然的。犹太人是亚伯拉罕按著肉体的后裔，在基督里的信徒是他按著那灵的后裔。天然的后裔犹太人就像海边的沙；但属灵的后裔基督徒，人数远超过天然的后裔，他们就像天上的星。二十八节接著说，『弟兄们，你们乃是藉著应许生的儿女，像以撒一样。』藉著应许生的儿女，就是在应许之约下，藉著恩典，由天上的耶路撒冷所生的儿女。
11Verse 27 goes on to say, “For it is written, Rejoice, barren one who does not bear; break forth and shout, you who are not travailing, because many are the children of the desolate rather than of her who has a husband.” This indicates that Abraham’s spiritual descendants, who belong to the heavenly Jerusalem, to the covenant of promise under the freedom of grace, are many more than his natural descendants, who belong to the earthly Jerusalem, to the covenant of law under the slavery of law. According to Genesis 22:17, God promised that Abraham’s descendants would be like thes and of the seashore and like the stars of heaven. Here we see two kinds of descendants, the heavenly and the earthly, the spiritual and the natural. The Jews are Abraham’s descendants according to the flesh, whereas the believers in Christ are his descendants according to the Spirit. The natural descendants, the Jews, are like the sand of the seashore, but the spiritual descendants, the Christians, who outnumber the natural descendants, are like the stars. Verse 28 continues, “But you, brothers, according to Isaac, are children of promise.” The children of promise are those born of the heavenly Jerusalem through grace under the covenant of promise
以实玛利逼迫以撒
ISHMAEL’S PERSECUTION OF ISAAC
12二十九节说，『只是，当时那按著肉体生的，怎样逼迫了那按著灵生的，现在也是这样。』这两约所生的两种儿女，性质是不同的。由律法之约生的，是按著肉体生的；由应许之约生的，是按著灵生的。按著肉体生的儿女，没有权利有分于神所应许的福；按著灵生的儿女，却有完全的权利。犹太教徒是前一种儿女，在基督里的信徒是后一种。藉著应许生的儿女
12Verse 29 says, “But as then he that was born according to flesh persecuted him that was born according to Spirit, so also it is now.” The two kinds of children brought forth by the two covenants are different in their natures. Those brought forth by the covenant of law are born according to flesh; those brought forth by the covenant of promise are born according to Spirit. The children born according to flesh have no right to participate in God’s promised blessing, but the children born according to the Spirit have the full right. The Judaizers were the former kind of children; the
13（28) 是按著灵，就是按著神生命之灵
13believers in Christ are the latter. The children of promise (v
14生的；这灵就是神所应许给亚伯拉罕的福。（三14。)
1428) are born according to Spirit, God’s Spirit of life, who is the very blessing of God’s promise to Abraham (3:14
15保罗说，那按著肉体生的，逼迫了那按著灵生的。这是指以实玛利逼迫以撒。（创二一9。)不仅如此，犹太教徒，亚伯拉罕按著肉体生的子孙，也逼迫信徒，就是亚伯拉罕按著灵生的子孙，正如以实玛利逼迫以撒一样。今天的情形也是如此。今天的以实玛利，就是那些按著肉体生的，也在逼迫真以撒，就是按著灵生的儿女。
15Paul says that the one born according to flesh persecuted the one born according to the Spirit. This indicates that Ishmael persecuted Isaac (Gen. 21:9). Furthermore, the Judaizers, the descendants of Abraham according to flesh, also persecuted the believers, the descendants of Abraham according to the Spirit, as Ishmael did Isaac. The same is true today. Today’s Ishmaels, those according to flesh, are persecuting the real Isaacs, the children according to the Spirit
亚伯拉罕的子孙和自主妇人的儿女
SONS OF ABRAHAM AND CHILDREN OF THE FREE WOMAN
16保罗在三十节和三十一节下结论说，『然而经上是怎么说的？「把使女和她儿子赶出去，因为使女的儿子，绝不可与自主妇人的儿子一同承受产业。」所以，弟兄们，我们不是使女的儿女，乃是自主妇人的儿女了。』在律法奴役下的犹太教徒，是使女的儿子，绝不可承受神所应许的福，就是那作三一神终极表现，包罗万有的灵。在恩典自由下的新约信徒，是自主妇人的儿子，要承受所应许那灵的福。我们在基督里的信徒，不是在律法奴役下律法的儿女，乃是在恩典自由下恩典的儿女，享受包罗万有的灵，连同基督一切的丰富。我们要记得，自主的妇人代表恩典与应许，使女夏甲代表律法和肉体的努力，这是很重要的。因此，律法生出按著肉体的儿女，应许和恩典却生出按著灵的儿女。四章的结语和三章十分相似。保罗在三章末了说，我们『就是亚伯拉罕的后裔，是照著应许为后嗣了』。然后在四章末了说，『所以，弟兄们，我们不是使女的儿女，乃是自主妇人的儿女了。』三章末了给我们看见，我们是亚伯拉罕的子孙；但四章末了给我们看见，我们是自主妇人的儿女，是承受应许的人。事实上，这两章圣经是从不同的角度说到同一件事。
16In verses 30 and 31 Paul concludes, “But what does the Scripture say? Cast out the maidservant and her son; for the son of the maidservant shall by no means inherit with the son of the free woman. Wherefore, brothers, we are not children of a maidservant, but of the free woman.” The Judaizers under the slavery of law are the sons of the maidservant, who shall by no means inherit God’s promised blessing—the all-inclusive Spirit. The believers of the New Testament under the freedom of grace are the sons of the free woman, who shall inherit the promised blessing of the Spirit. We, the believers in Christ, are not children of law under its slavery, but children of grace under its freedom to enjoy the all-inclusive Spirit with all the riches of Christ. It is important to remember that the free woman represents grace and the promise, whereas the maidservant, Hagar, represents the law and also the efforts of the flesh. Thus, the law brought forth children according to the flesh, but the promise and grace brought forth children according to the Spirit. The conclusion of chapter four is very similar to that of chapter three. Paul ends chapter three by saying that we “are Abraham’s seed, heirs according to promise.” Then he closes chapter four with these words: “Wherefore, brothers, we are not children of a maidservant, but of the free woman.” At the end of chapter three, we see that we are sons of Abraham, but at the end of chapter four, that we are children of the free woman, those who inherit the promise. Actually, these two chapters speak of the same thing viewed from different angles
五件积极的事
FIVE POSITIVE MATTERS
17当我们来看两个约和两种儿女时，我们需要对神的应许、恩典、基督、那灵、按著灵所生的儿女，有深刻的印象。和这五项相对的是律法、肉体、为奴、以及按著肉体所生的儿女。按著肉体所生的儿女是为奴的。在本篇信息中，我的负担是，我们要对这五件积极的事，就是应许、恩典、基督、那灵、以及按著灵所生的儿女有深刻的印象。
17As we consider the matter of two covenants and two kinds of children, we need to be impressed with God’s promise, grace, Christ, the Spirit, and the children according to Spirit. In contrast to these, we have the law, flesh, slavery, and the children according to the flesh. The children according to the flesh are those held in slavery. In this message I am burdened that we all be impressed with the five positive matters of promise, grace, Christ, the Spirit, and the children according to the Spirit
神心愿的揭示
THE UNVEILING OF GOD’S DESIRE
18神赐给亚伯拉罕的应许揭示出神的心愿。当神应许亚伯拉罕时，神把祂的心敞开，揭示了祂心头的愿望。人虽然堕落、受了咒诅，神的心愿却是要赐福给万国。祂的心愿是要将祂自己当作福赐给万国。神曾告诉亚伯拉罕，万国都要因他得福。（创十二3。)这应许是针对一种背景而赐下的。神赐下这应许时，万国都在咒诅之下。毫无疑问，亚伯拉罕知道这事。但荣耀的神突然向他显现，并且应许万国都要因他得福。这话非同小可。当荣耀的神在迦勒底的吾珥向亚伯拉罕显现时，亚伯拉罕深受吸引，他被吸住了。亚伯拉罕因著受神吸引，就能彀跟随祂出了迦勒底。后来，亚伯拉罕在迦南地作客寄居时，神应许将那地赐给亚伯拉罕的后裔。因此，神对亚伯拉罕的应许主要有两方面：一面是万国要得福，另一面是美地。一方面，万国都要藉著基督的救赎得福；另一方面，美地所豫表的基督乃是三一神的具体化身，成了包罗万有赐生命的灵，作我们的享受与全备的供应。神给亚伯拉罕这两面的应许，揭示出神心头的愿望。神给亚伯拉罕的应许，所包含的比因信称义多得多了。不错，圣经告诉我们，亚伯拉罕信神，这就算为他的义。（加三6。)但我们需要看见，神和亚伯拉罕的接触比这包含得更多。所传给亚伯拉罕的福音，实际上就是神心意的揭示。
18The promise given to Abraham was the unveiling of God’s desire. When God made the promise to Abraham, He opened His heart and unveiled the desire of His heart. Although man had fallen and was under the curse, God’s desire was to bless all nations. His desire was to give Himself as a blessing to the nations. God had told Abraham that in Him all nations would be blessed (Gen. 12:3). This promise was given over against a certain background. At the time the promise was given, all the nations were under the curse. No doubt, Abraham realized this. Then, suddenly, the God of glory appeared to him and promised that in him all the nations would be blessed. What a tremendous word this was! When the God of glory appeared to Abraham in Ur of the Chaldees, Abraham was attracted. He was charmed. Because he was attracted by God, Abraham could follow Him out of Chaldea. Then, when Abraham was sojourning in the land of Canaan, God promised to give the land to Abraham’s seed. Therefore, with God’s promise to Abraham there are two main aspects: the aspect of the nations being blessed and the aspect of the good land. On the one hand, the nations would be blessed through Christ’s redemption. On the other hand, Christ, typified by the good land, is the embodiment of the Triune God as the all-inclusive life-giving Spirit as our enjoyment and bountiful supply. God’s promise to Abraham with these two aspects was the unveiling of the desire of God’she art. God’s promise to Abraham involves much more than justification by faith. Yes, we are told that Abraham believed God and that it was reckoned to him as righteousness (3:6). However, we need to see that God’s dealing with Abraham involved much more. The gospel preached to Abraham was actually the unveiling of God’she art.
基督与恩典的来临
THE COMING OF CHRIST AND OF GRACE
19神把祂心头的愿望揭示给亚伯拉罕之后二千年，基督来了。基督来了，恩典也来了。恩典就是经过过程的三一神成了我们的享受。这样的恩典乃是神应许的成就，是神心意的实现。基督来临以前，圣经没有告诉我们，神是快乐或喜悦。但基督受浸时，父宣告说，『这是我的爱子，我所喜悦的。』（太三17。）当主与三个门徒在变化山上的时候，父也说了同样的话。（十七5。)神喜悦看到祂的心愿藉著恩典得以完成，这恩典实际上是一个活的人位，就是神的儿子基督，祂是三一神的具体化身。这活的人位实现了神心头的愿望。我们可以说，神的应许得以成就，乃是藉著恩典，并基督这活的人位，因为这活的人位自己就是恩典。
19Two thousand years after the desire of God’she art was unveiled to Abraham, Christ came. When Christ came, grace came. Grace is the Triune God processed to become our enjoyment. Such a grace is the fulfillment of God’s promise, the fulfillment of God’s desire. Before the coming of Christ, we are not told in the Scriptures that God was happy or pleased. But when Christ was baptized, the Father declared, “This is My beloved Son, in Whom I delight” (Matt. 3:17). When the Lord was with three of the disciples on the mount of transfiguration, the Father spoke the same words (Matt. 17:5). God was happy to see the fulfillment of His desire by grace, which is actually a living Person, Christ, the Son of God, the embodiment of the Triune God. This living Person is the fulfillment of the desire of God’she art. It is correct to say that the fulfillment of God’s promise is both by grace and by the living Person of Christ, for this living Person is Himself the grace
赐生命的灵
the life-giving Spirit
20今天我们都在享受这恩典、这活的人位，祂如今成了赐生命的灵在我们里面。基督若不是那赐生命的灵住在我们里面，我们就不能与祂成为一，祂也不可能将神格一切的丰富作到我们里面。如果基督只是客观的一位，坐在诸天之上父神的右边，并与父、那灵分开，祂如何能在我们里面活著，并成形在我们里面？这是不可能的！这样一位基督不可能启示在我们里面、活在我们里面、或成形在我们里面。这些若要成为我们的经历，基督就必须成为赐生命的灵。赞美主，我们所享受的恩典乃是基督，基督就是赐生命的灵！
20Today we are enjoying this grace, this living Person, who is now the life-giving Spirit within us. If Christ were not the life-giving Spirit dwelling in us, we could not be one with Him, and it would not be possible for Him to work all the riches of the Godhead into our being. How could Christ live in us and be formed in us if He were only an objective One sitting in the heavens at the right hand of the Father, as One separate from the Father and the Spirit? It would be impossible! Such a Christ could not be revealed into us, live in us, or be formed in us. In order for all this to become our experience, Christ must be the life-giving Spirit. Praise the Lord that the grace we enjoy is Christ, and Christ is the life-giving Spirit
按著灵所生的儿女
children according to Spirit
21因著我们有恩典、基督与赐生命的灵，所以我们是按著灵所生的儿女。我们得以听信仰并因此接受恩典，是何等的有福！我们已经看见神心头的愿望，就是赐给亚伯拉罕的应许，乃是藉著恩典成就的；并且恩典就是基督这位赐生命的灵。这灵现今在我们的灵里，使我们按著灵成为儿女。这就是加拉太三章与四章所启示的。
21Because we have grace, Christ, and the life-giving Spirit, we are children according to Spirit. How blessed we are to have the hearing of faith and by it to receive grace! We have seen that the desire of God’she art, the promise given to Abraham, is fulfilled by grace and that grace is Christ as the life-giving Spirit. This Spirit is now in our spirit and makes us children according to Spirit. This is the revelation in Galatians 3 and 4.
22我们这些按著灵所生的儿女，应当撇开律法、肉体、为奴、以及按著肉体作儿女。我们需要挥别这些事，从今以后，拒绝再受牠们的搅扰。我们应当停留在神心愿的实现里，享受恩典、基督、以及那包罗万有的灵作为福音的福。
22As those who are children according to Spirit, we should lay aside the law, the flesh, slavery, and the children according to flesh. We need to bid farewell to these things and refuse from now on to be entangled by them. Instead, we should remain in the fulfillment of God’s desire, enjoying grace, Christ, and the all-inclusive Spirit as the blessing of the gospel.
我们的拣选
OUR CHOICE
23我们在四章二十一至三十一节看见两个妇人、两个约和两个耶路撒冷。我们能彀在夏甲与撒拉，属地的耶路撒冷与在上的耶路撒冷，以及律法的约与应许的约（也就是恩典的约)之间作个拣选。不仅如此，我们也可以拣选要成为按著肉体所生的儿女，或是按著灵所生的儿女。赞美主，祂将两个约和两种儿女指示我们！加拉太三章和四章对我们像水晶般的透亮，完全透明。赞美主，我们属于那在上的耶路撒冷，是自主妇人的儿女！赞美祂，我们是按著灵所生的儿女，享受包罗万有的灵作为福音的福！
23In 4:21-31 we see two women, two covenants, and two Jerusalems. We can choose between Hagar and Sarah, between the earthly Jerusalem and the Jerusalem above, and between the covenant of law and the covenant of promise, which is the testament of grace. Furthermore, we may choose to be children according to flesh or children according to Spirit. Praise the Lord for showing us the two covenants and the two kinds of children! Chapters three and four of Galatians are crystal clear to us, fully transparent. We praise the Lord that we are of the Jerusalem above, children of the free woman! Praise Him that we are children according to the Spirit enjoying the all-inclusive Spirit as the blessing of the gospel