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加拉太书生命读经 · 第30篇

向宗教世界已经钉了十字架，以活出新造

Crucified To The Religious World To Live A New Creation
1读经：加拉太书六章十一至十六节。在本篇信息中，我们要来看六章十一至十六节。这几节的重点，乃是我们向宗教世界已经钉了十字架，为要活出新造。
1Scripture Reading: Gal. 6:11-16 In this message we come to 6:11-16. In these verses the main point is that we have been crucified to the religious world in order to live a new creation
壹 保罗写信的大字体
I. PAUL’S LARGE LETTERS IN WRITING
2保罗在六章十一节说，『你们看，我亲手写给你们的字是何等的大。』保罗说到字写得很大，原因可能有两个。第一，字写得大，指明保罗所写的话十分重要。保罗字写得大，可能是要使看信的人对于这封书信的重要性有深刻的印象。第二，字写得大也许是因保罗的眼睛有疾病。（四13～15与15注2。)保罗在四章十三节题到的疾病，可能是他的眼疾。这也许使他要用大的字体来写信。这身体上的疾病，也可能是他肉身上的刺；保罗曾为此祷告，叫这刺离开他。（林后十二7～9。)
2In 6:11 Paul says, “See with what large letters I have written to you with my own hand.” There may be two reasons Paul speaks of “large letters.” The first is that large letters indicate the importance of what Paul was writing. Through using large letters, Paul may have wanted to impress his readers with the importance of this Epistle. Second, the use of large letters may have been due to the weakness of Paul’se yes (4:13-15). The weakness to which Paul refers in 4:13 may have been in his eyes. This would have caused him to write in large letters. This physical weakness may also have been the thorn in the flesh, the thorn which Paul prayed might be removed from him (2 Cor. 12:7-9
贰 犹太教徒的夸口
II. THE BOAST OF THE JUDAIZERS
3十二至十三节给我们看见犹太教徒的夸口：『凡在肉体上要体面的人，都想勉强你们受割礼，不过是免得为基督的十字架受逼迫。那些受割礼的，连自己也不守律法，他们却想要你们受割礼，好在你们的肉体上夸口。』十二节的『体面』，直译，好的面貌。因此是好的仪表，使之有体面，有好的展示。这里是用在反面的意思。割礼就像十字架，不是体面，乃是屈辱。然而犹太教徒却使其成为体面，好在肉体上夸口。（13。）『在肉体上』这辞表示在外面、肉体的范围里，这肉体是神所定罪、弃绝的。这是在我们天然、外在的人里，并没有内里的实际和属灵的价值，这二者乃是在我们重生的灵里。
3In verses 12 and 13 we see the boast of the Judaizers: “As many as desire to make a good show in the flesh, these compel you to be circumcised, only that they may not be persecuted for the cross of Christ. For neither do they that are circumcised themselves keep the law, but they desire you to be circumcised that they may boast in your flesh.” The Greek expression rendered “good show” in verse 12 means a good countenance, hence a good appearance for making a good show, a good display. It is used here in a negative sense. Circumcision, like the cross, is not a good show, but an abasement. However, the Judaizers made it a good show as a boast in the flesh. The expression “in the flesh” means outwardly in the sphere of the flesh, which is condemned and repudiated by God. Their circumcision was in man’s natural and external being, without the inward reality and spiritual value which are in our regenerated spirit
4根据十三节，那些强迫加拉太人受割礼的，连自己也不守律法。他们要加拉太人受割礼，好在他们的肉体上夸口。一方面，他们想要显扬自己的肉体；另一方面，他们想要在加拉太人的肉体上夸口。
4According to verse 13, not even those who compelled the Galatians to be circumcised kept the law. They wanted the Galatians to be circumcised so that they could boast in their flesh. On the one hand, they wanted to make a display in their own flesh; on the other hand, they wanted to boast in the flesh of the Galatians.
参 使徒的夸口
III. THE BOAST OF THE APOSTLE
一 只夸基督的十字架
A. Only in the Cross of Christ
5在十四至十六节，我们看到使徒保罗的夸口。保罗在十四节说，『但就我而论，除了我们主耶稣基督的十字架，别无可夸；藉著祂，就我而论，世界已经钉了十字架；就世界而论，我也已经钉了十字架。』十字架确是一种屈辱，但保罗却把基督的十字架当作他的夸口，当作他的夸耀。就我们而论，世界已经钉了十字架，就世界而论，我们也是这样；这不是直接的，乃是藉著钉十字架的基督。十五节的解释，证明本节的世界，主要的是指宗教世界，因为在本书中，保罗是对付热心宗教的人。他们关心神的事，却误入歧途，表现错谬。他们的宗教，已经成了世界。我们藉著基督的十字架，已经从宗教世界分别出来，使我们有资格活在新造里。在原文
5In verses 14 through 16 we have the boast of the Apostle Paul. “But far be it from me to boast,” Paul says in verse 14, “except in the cross of our Lord Jesus Christ, through Whom the world has been crucified to me and I to the world.” The cross is truly an abasement, but Paul made it his boast. The world has been crucified to us, and we to the world. This has taken place not directly, but through Christ, the One who was crucified. The explanation in verse 15 proves that the world here refers mainly to the religious world. The word “for” at the beginning of verse 15 indicates that this verse is an explanation of the foregoing verse. Furthermore, circumcision, being a religious matter, indicates that the world in verse 14 must be mainly the religious world
里，十五节的开头有『因为』一辞，指明
6十五节乃是前一节的解释。不仅如此，割礼既是一件宗教的事，就指明十四节的『世界』主要的心是指宗教世界说的。
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7保罗在十五节说，『受割礼不受割礼，都无关紧要，要紧的乃是作新造。』我们把这节经文与十一至十四节摆在一起，就看见保罗在这里所论到的，主要的是宗教世界，而不是世俗世界。那些想尽办法强迫加拉太信徒受割礼的，并不是要引诱他们到世俗的世界，而是想把他们带进宗教的世界，好在肉体上炫耀，并且逃避逼迫。因此，保罗在这几节经文所写的许多事，都和宗教有关，而不是与世俗世界有关。因此，我们从上下文清楚的看见，十四节的世界乃是宗教世界。
7In verse 15 Paul says, “For neither is circumcision anything nor uncircumcision, but a new creation.” When this verse is considered along with verses 11 through 14, we see that Paul’s concern here is mainly with the religious world, not the secular world. Those who were seeking to compel the Galatian believers to be circumcised were not trying to lure them into the secular world; they were wanting to bring them into the religious world to make a display in the flesh and to avoid persecution. The various matters Paul covers in these verses are thus related to religion, not to the secular world. Therefore, we see clearly from the context that the world in verse 14 is the religious world
8一方面，宗教世界向著保罗已经钉了十字架；另一方面，保罗向著宗教世界也钉了十字架。因著基督的十字架，宗教世界与保罗没有甚么相干；保罗与宗教世界也没有甚么相干。今天我们也是这样。保罗在十五节说，受割礼不受割礼，都无关紧要，要紧的乃是作新造。旧造是我们在亚当里的旧人，（弗四22，)是我们与生俱来天然的人，没有神的生命和神的性情。新造是在基督里的新人，（24，)是我们由那灵重生的人，（约三6，)有神的生命和神的性情作到其中，（约三36，彼后一4，)有基督为其构成成分，（西三10～11，)成为新的构成。这是指召会的性质，也就是召会里面和内在生机的构成成分。如此，新造就是神的众子所组
8On the one hand, the religious world was crucified to Paul; on the other hand, he was crucified to the religious world. Because of the cross of Christ, the religious world would not have anything to do with Paul, nor would Paul have anything to do with the religious world. The same is true of us today. In verse 15 Paul says that neither circumcision nor uncircumcision is anything, but a new creation. The old creation is our old man in Adam (Eph. 4:22), our natural being by birth, without God’s life and the divine nature. The new creation is the new man in Christ (Eph. 4:24), our being regenerated by the Spirit (John 3:6), having God’s life and the divine nature wrought into us (John 3:36; 2 Pet. 1:4), with Christ as its constituent (Col. 3:10-11). It is this new creation that fulfills God’s eternal purpose by expressing God in His sonship.
成的一个团体、神圣的儿子名分，（加三
926，四5，7，)藉著基督的救赎，那灵的
9B. Neither Circumcision nor Uncircumcision but a New Creation
10重生，以及神将祂自己分赐到我们里面，并藉著我们集体的进入与三一神生机的联结里作这新人，而产生的。这新造成就神永远的定旨，在神儿子的名分里彰显神。
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二 受割礼不受割礼，都无关紧要，要紧的乃是作新造
11割礼是律法的规条，新造是有神性之生命的杰作；前者属于死的字句，后者属于活的灵。因此，后者是要紧的。本书暴露律法和割礼二者的无能。律法不能赐人生命，（三21，)使我们重生；割礼不能加给我们力量，（五6，)使我们活新造。但那启示在我们里面神的儿子，（一16，)能点活我们，使我们成为新造；并且那在我们里面活著的基督，（二20，)能将祂生命的丰富供应我们，使我们活新造。律法为基督所顶替，（19～20，)割礼藉著基督的钉十字架，也已经成就。（14。)因此，受割礼不受割礼，都无关紧要，要紧的是作以基督为生命的新造。
11Circumcision is an ordinance of law; the new creation is the masterpiece of life with the divine nature. The former is of dead letters; the latter is of the living Spirit. Hence, it counts, it avails. This book exposes the inability both of the law and of circumcision. Law cannot impart life (3:21) to regenerate us, and circumcision cannot energize us (5:6) to live a new creation. But the Son of God who has been revealed in us (1:16) can enliven us and make us a new creation, and Christ who lives in us (2:20) can afford us the riches of His life to live the new creation. Law is replaced by Christ (2:19-20), and circumcision is fulfilled by Christ’s crucifixion (6:14). Hence, neither is circumcision anything nor uncircumcision, but a new creation with Christ as its life
12作新造乃是为著那灵撒种的原因和结果。（8。)守律法并行割礼是为著肉体撒种，并不改变旧造。但为著那灵撒种，是使我们成为新造，就是由圣灵重造，因神的生命变化，并用经过过程之三一神的丰富成分，与我们调和而构成的。
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13六章十五节的新造是由神圣的生命，也就是由经过过程的三一神所变化过的旧造。旧造是旧的，因为没有神的成分；新造是新的，因为有神作成分。我们这些已经由神的灵重生的人，现今乃是祂的新造。在肉身上我们虽然仍是旧造，但我们凭著灵而行，（五16，25，)就经历新造的实际。本书所
13The new creation spoken of in 6:15 is the old creation transformed by the divine life, by the processed Triune God. The old creation was old because God was not part of it; the new creation is new because God is in it. We who have been regenerated by the Spirit of God are still God’s creation, but we are now His new creation. However, this is real only when we live and walk by the Spirit
14论主要的是说，我们是新造，我们该藉著与三一神生机的联结，凭这新造活著。
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15每当我们凭著肉体生活行动时，我们就在旧造里，不在新造里。我们日常生活中的任何事物，若是没有神在其中，就是旧造；但有神在其中的，就是新造的一部分。
15Whenever we live and walk by the flesh, we are in the old creation, not in the new creation. Anything in our daily life that does not have God in it is the old creation, but what has God in it is part of the new creation.
16神的心意是叫我们成为新造，这新造是由众子组成的。实际说来，团体的儿子名分就是神的新造。在旧造里的人，乃是在堕落里亚当的子孙。但因著神的救赎、重生、并将祂自己分赐到我们里面，我们这些从前是亚当子孙的人，现今就成了神的儿子。我们在这神圣的儿子名分里乃是新造。我们若要在新造里，就必须进入与三一神生机的联结里。我们若离开这个联结，就仍然留在旧造里。但我们现今藉著与三一神生机的联结，就得以在新造里。在新造里，受割礼不受割礼，都无关紧要，也不能成就任何事。表面看来，保罗写加拉太书是为了对付律法。实际上，这卷书乃是对付旧造。虽然保罗告诉我们，我们因信就得称义，但这里的重点不是称义，而是新造。我们在肉体里的时候，和律法很有关系，我们当然也在旧造里。但是当我们在那灵里，我们就不在律法以下，乃是在新造里。因此，保罗在加拉太书中所关心的，不仅仅是关乎律法和因信称义的道理，他乃是要启示出我们是神的新造。这里我们不再与守律法、割礼、和宗教的作法有甚么牵连。在新造里只有一件事对我们是要紧的，是关键性的，就是三一神已经经过了过程，成了赐生命的灵，使祂可以藉著我们和祂之间生机的联结，而成为我们的生命、性情并一切。在这生机的联结里，我们是新造。太奇妙了！
16God’sin tent i on is that we become a new creation. This new creation is composed of sons. In a very practical sense, the corporate sonship is God’s new creation. Those in the old creation are sons of Adam in the fall. But through God’s redemption and regeneration and through the dispensation of Himself into us, we who once were sons of Adam have now become sons of God. Here in this divine sonship we are the new creation. If we would be in the new creation, we must enter into an organic union with the Triune God. Apart from such a union, we shall remain in the old creation. But now by the organic union with the Triune God we are in the new creation. Here in the new creation neither circumcision nor uncircumcision is anything or avails anything. Apparently Paul wrote the book of Galatians to deal with the law. Actually this book deals with the old creation. Although Paul tells us that we are justified by faith, the main point is not justification, but the new creation. When we were in the flesh, we were very much involved with the law and we were, of course, in the old creation. But when we are in the Spirit, we are not under the law and we are in the new creation. Thus, Paul’s concern in Galatians is not merely with the doctrine concerning the law and justification by faith; it is with the revelation that we are God’s new creation. Here we are no longer involved with law-keeping, circumcision, and religious practices. In the new creation only one thing is vital and crucial to us—the Triune God who has been processed to become the life-giving Spirit so that He may be our life, our nature, and our everything through the organic union between us and Him. How wonderful it is that in this organic union we are a new creation
17许多读加拉太书的人忽略了这最要紧的点。他们看见在这卷书中律法被摆在一边，而所强调的乃是因信称义。但保罗在这卷书里的负担不仅是因信称义而已；保罗的负担是要向读这卷书的人揭示儿子名分的事，儿子的名分乃是藉著神圣的生命、藉著三一神在我们的经历中成为我们的一切而有的。从团体一面看，神的众子就是新造。加拉太书里主要的点不是受割礼或不受割礼，也不是要不要宗教的问题。加拉太书里主要的点乃是，我们是不是藉著与三一神有生机的联结而成为新造。
17Many readers of Galatians have missed this crucial point. They have seen that in this Epistle the law is set aside and that justification by faith is emphasized. But Paul’s burden in this book is not merely justification by faith; it is to unveil to his readers the matter of sonship by the divine life, by the Triune God becoming everything to us in our experience. When considered corporately, the sons of God are the new creation. The main issue in Galatians is not circumcision or uncircumcision, religion or no religion. It is an issue of whether or not we are the new creation through an organic union with the Triune God
18我们若要活新造，就需要经历十字架。根据六章十四和十五节所说，十字架对付宗教世界。可惜有许多基督徒以为六章十四节的世界仅仅是指世俗世界说的。但我们已经指出，从上下文我们可以清楚的看见，这节圣经中的世界主要的是指宗教世界。这种领会符合整卷加拉太书的基本观念。这卷书不是写来对付世俗世界的，而是对付宗教，对付犹太教的。保罗在这卷书里对付宗教人士，他们固然关心神的事物，但他们表达的方式却是错误的。对他们来说，宗教已经成了一个世界。因此，我们看见不只有世俗世界，也有宗教世界。
18If we would live the new creation, we need to experience the cross. According to 6:14 and 15, the cross deals with the religious world. It is unfortunate that many Christians regard the world in 6:14 as only the secular world. But as we have already indicated, the context makes it clear that the world in this verse is primarily the religious world. This understanding fits the basic concept of the whole book of Galatians. This book was written not to deal with the secular world; it was written to deal with religion, with Judaism. In this book Paul deals with religious people, with those who are concerned for the things of God, but who express their concern in a wrong way. To them, religion has become a world. Hence, we have both the secular world and the religious world.
19今天数以百万的基督徒被宗教世界霸占，过于被世俗世界霸占。以圣诞节为例，庆祝圣诞节当然和宗教世界有关。你如果还庆祝圣诞节，你是不是活新造就大有问题了。庆祝圣诞节与神的新造毫无关系。我们藉著十字架，已经从宗教世界分别出来。我们若仍与宗教世界有牵连，就不能活新造。我们应当能彀说，就我们而论，宗教世界已经钉了十字架；就宗教世界而论，我们也已经钉了十字架。我们应当能彀见证，即使我们想回到那个世界去，我们也会被拒绝，因为我们向著那个世界已经钉了十字架。即使保罗想回犹太教去，宗教徒也不会接纳他。相反的，他们会命令他离开，因为他乃是在另一个世界里。保罗向著犹太教已经钉了十字架，犹太教向著他也已经钉了十字架。在他与宗教世界之间有十字架的分隔。使我们有资格活新造的乃是这个分隔。宗教世界里所有的作法都是旧造的一部分，但是藉著基督的十字架，我们和宗教之间已经了了，我们如今在另一个世界，另一个领域里。我们在这领域里，不是凭著肉体活旧造，乃是凭著那灵活新造。
19Today millions of Christians are occupied even more by the religious world than by the secular world. Take Christmas as an example. The celebration of Christmas is certainly related to the religious world. If you still observe Christmas, it is doubtful that you are living a new creation. The celebration of Christmas has nothing to do with God’s new creation. By the cross we are separated from the religious world. If we are still involved with the religious world, we shall not be able to live a new creation. We should be able to say that the religious world has been crucified to us and that we have been crucified to the religious world. We should be able to testify that even if we tried to go back to that world, we would be rejected by it, for we have been crucified to it. Even if Paul had desired to return to Judaism, the religionists would not have accepted him. Rather, they would have commanded him to leave, for he was in another world. To Judaism Paul had been crucified, and Judaism had been crucified to him. Between him and the religious world there was the separation of the cross. It is this separation which qualifies us to live a new creation. Everything practiced in the religious world is part of the old creation. But through the cross of Christ, we are finished with religion and are in another world, another realm. In this realm we live a new creation by the Spirit, not the old creation by the flesh
三 照这准则而行
C. Walking by This Rule
20保罗在六章十六节又接著说，『凡照这准则而行的，愿平安怜悯临到他们，就是临到神的以色列。』保罗这里所说的准则指作为新造的准则，就是藉著信凭著灵活著，有三一神为生命和生活；不是藉著奉行规条来遵守律法。照著准则而行，就是凭著灵而行。（五25。)这准则─新造的准则，乃是经过过程的三一神，成了我们的生命和生活。一方面，我们说在召会生活中没有甚么规条和准则。这话虽然不错，却不是凡事都没有准则，因为我们确实有六章十六节所题到的准则。我们需要照著经过过程的三一神成了我们的生命和生活这个准则而行。这样凭著新造生活，就是我们的准则。
20In 6:16 Paul goes on to say, “ And as many as shall walk by this rule, peace be upon them and mercy, even upon the Israel of God.” The rule Paul speaks of here is that of being a new creation, living by the Spirit through faith, not that of keeping the law through the observance of ordinances. This rule, the rule of the new creation, is the processed Triune God being our life and our living. On the one hand, we say that in the church life we do not have regulations and rules. Although this is true, it is not true in every sense, for we do have the rule mentioned in 6:16. We need to walk by the rule which is the Triune God processed to be our life and living. To live in this way by the new creation is our rule
21保罗在五章二十五节嘱咐我们要凭著灵而行，又在六章十六节嘱咐我们要照『这准则』而行。这指明照这准则而行，就是凭著灵而行。换句话说，这准则就等于那灵。当我们凭著灵生活时，我们就是凭著经过过程的三一神作我们的生命和生活而行。因此，凭著灵而行就是照这准则而行。
21In 5:25 Paul charges us to walk by the Spirit, and in 6:16 he charges us to walk by “this rule.” This indicates that to walk by this rule is to walk by the Spirit. In other words, the rule is equal to the Spirit. When we live by the Spirit, we live by the processed Triune God as our life and our living. Therefore, to live by the Spirit is to live by this rule
1 平安怜悯
1. Peace and Mercy
22保罗说，凡照这准则而行的，『愿平安怜悯临到他们。』保罗在本书信开头题到恩典与平安，（一3，)但在结束时，先题平安，后题怜悯、恩典。（六18。)恩典乃是三一神成了我们的享受，而平安是这享受所产生的结果。每当我们享受三一神作恩典时，我们就有了平安。因此，平安是恩典所产生的光景。不过，我们即使有了平安，还需要更多的恩典。我们首先接受了恩典，恩典就带进平安的光景。然后，当我们住在这平安的光景里，我们还需要继续接受怜悯和恩典。因此，保罗说，凡照这准则而行的，就是凭著灵而行的人，就有平安怜悯临到他们。
22Paul says concerning those who walk by this rule, “peace be upon them and mercy.” Paul opens his Epistles with a word about grace and peace. This is true of Galatians (1:3). But at the end of Galatians, Paul mentions peace (v. 16) before grace (v. 18). Grace is the Triune God becoming our enjoyment, and peace is the issue, the result, of this enjoyment. Whenever we enjoy the Triune God as grace, we have peace. Peace is thus the condition that results from grace. However, even though we have peace, we still have need for more grace. First we receive grace, and grace brings in the condition of peace. Then as we abide in this peaceful condition, we need to receive further grace. In addition to grace, we also need mercy. Therefore, Paul says that upon those who walk by this rule, who walk by the Spirit, there should be peace and mercy.
2 神的以色列
2. The Israel of God
23保罗在十六节的末了说，『就是临到神的以色列。』『就是』在原文不是用作连接词，而是作为解释，指明使徒认为在基督里许多单个的信徒，在团体一面乃是神的以色列。神的以色列即真以色列人，（罗九6下，二28～29，腓三3，)包括在基督里所有外邦和犹太的信徒，他们是亚伯拉罕的真子孙，（加三7，29，)是信仰
23Paul concludes verse 16 with the words, “even upon the Israel of God.” The Greek word rendered even (kai) here is not connective but explicative, indicating that the apostle considers the many individual believers in Christ collectively the Israel of God. The Israel of God is the real Israel (Rom. 9:6; 2:28-29; Phil. 3:3), including all the Gentile and Jewish believers in Christ. These are the true sons of Abraham (Gal. 3:7, 29), the household of the faith (6:10
之家的人，（六10，)也是新造的人，他们照『这准则』而行，彰显神的形像，并施行神的权柄，由雅各变化为以色列，神的君王并得胜者（创三二
2427～28)所豫表。凡照『这准则』而行的是真以色列人，是神的以色列。就一面说，以色列国与世俗世界或宗教世界没有区别。在神眼中，以色列国并不是真以色列人。我们这些神的儿子才是真以色列人，因为我们是神的家人，是祂今日的选民。在外面我们也许不是以色列人，但在里面我们是以色列人。这就是我们说我们这班相信基督的人是真以色列人的原因。这外面的以色列国并不太在意神，但我们对神却有真实的关注，并且不断的在述说祂。我们真是神的以色列。
24Those who walk by “this rule” are the true Israel, the Israel of God. In a way there is no difference between the nation of Israel and the secular world or the religious world. In the eyes of God, the nation of Israel is not the real Israel. We, the sons of God, are the true Israel, for we are God’s house hold, His chosen people today. We may not be Israel outwardly, but we are Israel inwardly. This is why we say that we, the believers in Christ, are the true Israel. The outward nation of Israel has little concern for God. However, we have a genuine concern for God and speak of Him continually. We are indeed the Israel of God.