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加拉太书生命读经 · 第36篇

为著那灵撒种好作新造

Sow Unto The Spirit For The New Creation
1读经：加拉太书六章七至十六节。因著加拉太信徒偏离了神经纶的中心，保罗就写这封书信给他们，为了要揭示神的经纶，并把他们带回归向基督。他们已经受到打岔，离开对基督的经历与享受，去遵守律法并行割礼。保罗要他们从律法和割礼转回，归向神福音真正的福，就是那包罗万有赐生命之灵的福。这就是六章七至十六节基础的思想。
1Scripture Reading: Gal. 6:7-16 Because the Galatian believers were missing the mark of God’secon o my, Paul wrote them this Epistle in the attempt to unveil God’secon o my and to bring them back to Christ. They had been distracted from the experience of Christ and the enjoyment of Christ to the keeping of the law and the practice of circumcision. Paul wanted them to turn back from the law and circumcision to the real blessing of God’s gospel—the blessing of the all-inclusive life-giving Spirit. This is the underlying thought in 6:7-16
为著肉体撒种
SOWING UNTO THE FLESH
2保罗的观念是，那些想要遵守律法并行割礼的人，乃是为著肉体撒种。保罗在六章八节说，『为著自己的肉体撒种的，必从肉体收败坏。』然后在十二至十三节，他又说，『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。』保罗在这段经文中『肉体』一辞的用法，给我们题供一个解答，使我们明白为著肉体撒种的意义。根据加拉太书这段经文基础的思想，为著肉体撒种乃是行割礼并努力遵守律法。割礼和遵守律法都是外面的事。保罗强有力的指出，犹太教徒以肉体的割礼为夸口。他们勉强别人受割礼，好让他们可以在别人的肉体上夸口。保罗甚至说他们乃是『在肉体上要体面』。犹太教徒的意思几乎是说，『看看我们罢！我们已经受了割礼。我们在肉体上有记号，表明我们是受割礼的人。』用保罗的话来说，这就是在肉体上要体面。
2Paul’s concept was that those who were trying to keep the law and were practicing circumcision were sowing unto the flesh. In 6:8 Paul says that the one who “sows unto his own flesh, shall reap corruption of the flesh.” Then in verses 12 and 13 he goes on to say, “ 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.” Paul’su se of the word flesh in these verses affords us a key to understanding what it means to sow unto the flesh. According to the underlying thought in this portion of Galatians, to sow unto the flesh is to practice circumcision and to endeavor to keep the law. Circumcision and law-keeping are both outward things. Paul strongly pointed out that the Judaizers boasted of circumcision in the flesh. They compelled others to be circumcised so that they could boast in their flesh. Paul even says that they desired to “make a good show in the flesh.” It was almost as if the Judaizers were saying, “Look at us—we have been circumcised. We have a sign in our flesh to show that we are circumcised people.” In Paul’swords, this is to make a good show in the flesh
3犹太教徒寻求肉体上的体面，乃是为著他们的肉体撒种，结果必定是败坏。败坏这辞原文的意思主要不是指腐烂；这辞主要的意思乃是毁坏。那些行割礼为著肉体撒种的人得罪了神，于是神进来毁坏他们的宗教制度。加拉太书写完没有多久，神就差遣提多率领罗马军队来毁灭耶路撒冷城及其圣殿，和一切与殿有关的事物。犹太教徒不肯放弃守律法和割礼，乃是一件很严重的事。
3By seeking to make such a display in the flesh, the Judaizers were sowing unto their flesh, and the result was sure to be corruption. The Greek term for corruption does not mainly denote rottenness; on the contrary, the primary significance of this term is destruction. Those who were sowing unto the flesh by practicing circumcision were an offense to God, and God came in to destroy their religious system. Not too long after the Epistle to the Galatians was written, God sent the Roman army under Titus to destroy the city of Jerusalem with the temple and all that pertained to it. It was a most serious matter for the Judaizers not to give up law-keeping and circumcision.
4保罗在六章七节宣告说，『不要受迷惑，神是嗤慢不得的。』神是创造者，是行政管理者，也是在宇宙中行作万事的那位。祂是那些反对祂经纶的人嗤慢不得的。当祂定意要撇下律法和割礼时，谁有权利反对祂？神若亲自废除割礼，犹太人有甚么权利还要继续实行？犹太教徒维持这种作法，要图肉体上的体面，就背叛了神行政的管理。这样的背叛就是为著肉体撒种，必定导致败坏与毁灭。以那灵为目标并收永远的生命我们这些相信基督的人，需要为著那灵撒种。神的经纶是把祂自己作为那灵赐给我们。我们应当以那灵为我们的目标、我们的标竿，而不要愚昧的把律法或割礼当作目标。神的目标乃是祂自己成了包罗万有的灵进到我们里面，作我们的享受。我们能有甚么理由不对准这美好的目标？
4In 6:7 Paul declares, “Do not be led astray, God is not mocked.” God is the Creator, the Administrator, and the One operating all things in the universe. He is not mocked by those who stand against His economy. When He decided to put aside the law and circumcision, who had the right to stand against Him? What right did the Judaizers have to continue the practice of circumcision when God Himself had abolished it? By maintaining this practice in order to make a fair show in the flesh, the Judaizers were rebelling against God’s governmental administration. Such rebellion, a real sowing unto the flesh, was bound to issue in corruption, in destruction. AIMING AT THE SPIRIT AND REAPING ETERNAL LIFE As believers in Christ, we need to sow unto the Spirit. God’secon o my is to give us Himself as the Spirit. We should take the Spirit as our aim, our goal, and not be so foolish as to aim at the law or circumcision. God’s goal is to become the all-inclusive Spirit in us for our enjoyment. What reason could we have for not aiming at such a marvelous goal
5当我们看见神经纶的这个目标，我们就能明白犹太教徒有多么无知，也明白为甚么神要打发罗马军兵毁灭犹太教的系统。神在祂的经纶中已经有了改变，而人仍坚持遵守律法和割礼，这乃是一件极其严重的事。这样的坚持是得罪了神，并且背叛了祂和祂的经纶。没有甚么比将包罗万有的灵当作我们的目标，并为著那灵撒种更讨神的喜悦。我们若为著那灵撒种，就会收永远的生命。永远生命的终极完成乃是新耶路撒冷。在新耶路撒冷里既没有律法，也没有割礼，却有生命水河的涌流，河边且有生命树。这就是永远的生命。新耶路撒冷是永远生命终极的具体显出，乃是我们为著那灵撒种的完满结果。
5When we see God’s goal in His economy, we can realize how foolish the Judaizers were. We can also understand why God would send the Roman army to destroy the system of Judaism. It is a matter of utmost seriousness to insist on law-keeping and circumcision when God has made a change in His economy. Such insistence is offensive to God and is rebellion against Him and His economy. Nothing is more pleasing to God than to take the all-inclusive Spirit as our goal and to sow unto the Spirit. If we sow unto the Spirit, we shall reap eternal life. The consummation of eternal life will be the New Jerusalem. In the New Jerusalem there will be neither the law nor circumcision. Instead, there will be the river of water of life flowing with the tree of life. This is life eternal. The New Jerusalem, the ultimate embodiment of eternal life, will be the consummate issue of our sowing unto the Spirit
新造
A NEW CREATION
6保罗指出犹太教徒要加拉太信徒受割礼，好叫他们可以在加拉太人的肉体上夸口，以后接著就说，『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。』（六14。）保罗不以割礼夸口，却以基督的十字架夸口。割礼是个影儿，十字架才是实际。犹太教徒以影儿夸口，保罗却以十字架夸口；藉著十字架，整个宗教世界─犹太教、律法、规条以及割礼，向著保罗都已经钉了十字架。不仅如此，保罗能彀夸口，藉著十字架，他向宗教世界也已经钉了十字架。
6After pointing out that the Judaizers wanted the Galatian believers to be circumcised so that they could boast in the flesh of the Galatians, Paul says, “But far be it from me to boast except in the cross of our Lord Jesus Christ, through Whom the world has been crucified to me and I to the world.” Instead of boasting in circumcision, Paul boasted in the cross of Christ. Circumcision is a shadow, but the cross is the reality. Whereas the Judaizers boasted in the shadow, Paul boasted in the cross through which the entire religious world — Judaism, the law, ordinances, and circumcision— was crucified to Paul. Furthermore, Paul could boast in the cross by which he had been crucified to the religious world.
7保罗在十五节继续说，『受割礼不受割礼，都无关紧要，要紧的乃是作新造。』受割礼不受割礼，对神都没有甚么意义。对祂来说，要紧的乃是作新造。藉著基督的十字架，新造被带进来。这新造乃是信徒现今生活行动所当遵循的准则。（16。）我们在别处曾指出，十四节的世界主要是指宗教世界，就如十五节所指明的。保罗能说，『犹太教向我已经钉了十字架，我向犹太教也已经钉了十字架。在基督的十字架上，律法、割礼、以及所有犹太教的仪文，全都钉了十字架。犹太教曾是我的世界，但藉著基督的十字架，这个世界向我已经钉了十字架，我向这个世界也已经钉了十字架。』藉著十字架，保罗从犹太教分别出来。因此，他能宣告说，受割礼不受割礼，都无关紧要，要紧的乃是作新造。
7In verse 15 Paul went on to say, “For neither is circumcision anything nor uncircumcision, but a new creation.” Neither circumcision nor uncircumcision means anything to God. What matters to Him is a new creation. Through the cross of Christ the new creation was brought in. This new creation is the rule by which the believers should now walk (v. 16). As we have already pointed out elsewhere, the world in verse 14 is primarily the religious world, as indicated by verse 15. Paul could say, “Judaism has been crucified to me, and I have been crucified to Judaism. On the cross of Christ, the law, circumcision, and all the Judaistic observances have been crucified. At one time, Judaism was my world. But through the cross of Christ this world has been crucified to me, and I have been crucified to it.” By the cross Paul was separated from Judaism. Therefore, he could declare that neither circumcision nor uncircumcision was anything. The only thing that avails is a new creation
为著那灵撒种的理由
THE REASON FOR SOWING UNTO THE SPIRIT
8保罗在六章十五节题到新造，说出为著那灵撒种的理由。为著那灵撒种的结果乃是新造。因此，我们当为著那灵撒种好作新造。但我们若注重守律法和行割礼，就是为著肉体撒种。割礼没有改变旧造，因为割礼不能改变我们的性情。割礼不能重生我们，不能给我们神圣的生命，也不能变化我们。一个人受了割礼，仍然是旧造。但我们以那灵为目标并且为著那灵撒种时，那灵就使我们成为新造。我们已经看见，『为著那灵撒种』是指对准那灵，以那灵作我们生活的目标。所以为著那灵撒种，意思就是我们的生命、生活、以及行事为人都必须对准那灵。保罗在六章八节嘱咐我们要为著那灵撒种。撒种包含我们在日常生活中所说、所作、以及所是的一切。我们不要以为我们说了一句话或作了一件事以后，不会有甚么结果。不，我们所说、所作的，都是撒种的行为，至终会产生收成，由我们来收割。我们基督徒都一直在撒种，我们种的是甚么，收的也是甚么。我们不应当为著肉体撒种，却应当为著那灵撒种、向著那灵撒种。这就是说，我们应当以灵作为我们撒种的目标。犹太教徒完全为著犹太教；他们的注意力集中在律法、割礼、以及饮食的条例上。他们一生的目标就是行律法、割礼、律例、规条与守安息日。他们的目标就是犹太教，除了犹太教之外甚么也没有。犹太教徒极其热中于守律法、行割礼、以及履行他们宗教的一切规条和律例。他们绝对为犹太教，甚至牺牲自己的性命也在所不惜。
8Paul’s mention of the new creation in 6:15 gives us the reason for sowing unto the Spirit. The result of sowing unto the Spirit is a new creation. Hence, we should sow unto the Spirit for the new creation. However, if we care for law-keeping and circumcision, we shall sow unto the flesh. Circumcision does not change the old creation, for it cannot change our nature. Circumcision cannot regenerate us, give us the divine life, or transform us. After a person is circumcised, here mains the old creation. But when we aim at the Spirit and sow unto the Spirit, the Spirit makes us a new creation. We have seen that the phrase “unto the Spirit” means to aim at the Spirit and to take the Spirit as the goal of our living. Therefore, to sow unto the Spirit means that our life, living, and walk all must aim at the Spirit. In 6:8 Paul charges us to sow unto the Spirit. Sowing involves all that we say and do and all that we are in our daily life. We should not think that after we say or do a particular thing there will be no consequences. No, whatever we say or do is an act of sowing that will eventually produce a harvest and be reaped by us. We Christians are sowing all the time, and we shall reap what we sow. Instead of sowing unto the flesh, we should sow unto the Spirit, with a view to the Spirit. This means that we should take the Spirit as the goal of our sowing. The Judaizers were absolutely for Judaism. They focused their attention on the law, circumcision, and dietary regulations. Their aim in life was to carry out the law, circumcision, the ordinances, the regulations, and the keeping of the Sabbath. Their goal was Judaism and nothing but Judaism. The Judaizers were exceedingly ambitious to keep the law, to practice circumcision, and to fulfill all the regulations and ordinances of their religion. They were absolutely for Judaism, even at the cost of their lives.
9保罗的目标与犹太教徒截然不同。他的目标是那灵，那包罗万有的三一神。这是他惟一的目标，他愿意忘记其他的一切，只为著这个。保罗所作的每一件事，都是为著那灵作的。你生活的目标是甚么？你能说你的目标是三一神么？或者是其他事物？太好了，我们能说，三一神是我们的目标，我们一直对准祂。我们作许多不同的事都需要对准那灵，我们的目标应当是得著从对准那灵而来的益处。说我们的目标是那灵，意思就是，我们的目标是经过过程的三一神。我们无论作甚么，都应当有把握，我们在那件事上的目标是三一神。为著那灵撒种，就是以经过过程的三一神作我们生活的目标。今天对我们来说，三一神不仅仅是客观的。祂是那灵，作了我们日常生活的目标。对犹太人，甚至对许多基督徒来说，神仅仅是客观的。但对我们来说，神也是主观的，因祂住在我们灵里，将恩典分赐给我们。因此，我们的神不只是我们敬拜的对象，祂也是赐生命的灵在我们的灵里。这位内住者应当是我们的目标。
9Paul’sa im was very different from that of the Judaizers. His goal was the Spirit, the all-inclusive Triune God. This was his only goal, and he was willing to forget everything else for it. Everything Paul did was unto the Spirit. What is the aim of your life? Can you say that you are aiming at the Triune God, or are you aiming at something else? How wonderful to be able to say that the Triune God is our goal, and we are aiming at Him. In doing many different things we need to aim at the Spirit. Our goal should be to gain the profit which comes from aiming at the Spirit. To say that our goal is the Spirit means that our goal is the processed Triune God. In whatever we do, we should have the assurance that our goal in that thing is the Triune God. To sow unto the Spirit is to take the processed Triune God as our goal in life. For us today, the Triune God is not merely objective. He is the Spirit as the aim of our daily living. For the Jews and even for many Christians, God is only objective. But to us, God is also subjective, for He dwells in our spirit to impart grace to us. Hence, our God is not merely the object of our worship; He is also the life-giving Spirit in our spirit. This indwelling One should be our goal
需要一个管治的异象
THE NEED FOR A GOVERNING VISION
10我们都需要一个管治、支配并控制的异象，就是三一神作我们的目标。我们若看见这个异象，就会受这个异象的管治与支配。我能彀作见证，靠著主的怜悯，我在半个世纪多以前，就看见了这个异象，我一直没有岔出去。这个异象一直控制、管治并支配我。我的生活不是漫无目的的，因为我有一个确定的目标。这么多年以来，我所看见关于三一神作我目标的异象一直加强我，扶持我。
10We all need a governing, directing, controlling vision of the Triune God as our goal. If we see this vision, we shall be governed and directed by it. I can testify that by the Lord’s mercy I saw this vision more than half a century ago, and I have not been distracted from it. This vision continues to control, govern, and direct me. My life is not aimless, for I have a definite goal. Throughout the years, the vision I have seen concerning the Triune God as my goal has strengthened me and upheld me.
11我们若看见三一神作我们目标的异象，就不会为著肉体撒种，而会为著那灵，就是为著那住在我们灵里包罗万有的三一神撒种。这个活的人位应当是我们的目标，我们应当在一切所作、所说、并所是上以祂为目标。保罗知道加拉太信徒以神所已经废弃的律法和割礼为目标，这是错误的。他要加拉太人回到赐生命的灵，这一位乃是福音之福的总和。保罗好像对加拉太人说，『加拉太信徒阿，要回到那灵，对准祂，以祂为你们生活的目标。这灵乃是福音包罗万有的福。』
11If we see the vision of the Triune God as our goal, we shall not sow unto the flesh, but unto the Spirit, the all- inclusive Triune God dwelling in our spirit. This living Person should be our goal, and we should aim at Him in all we do, say, and are. Paul knew that the Galatian believers were mistaken in aiming at the law and circumcision, which God had repudiated. He wanted them to come back to the life- giving Spirit, the One who is the totality of the blessing of the gospel. It seems as if Paul were saying to the Galatians, “Believers in Galatia, come back to the Spirit, take Him as the goal of your living, and aim at Him. This Spirit is the all-inclusive blessing of the gospel
满足我们爱的需要
FULFILLING OUR NEED TO LOVE
12以那灵作我们的目标，与努力不去爱世界相当不同。我们被造是有爱的性能。我们都需要爱一些事物。你若给人比世界更好的东西，他们就会爱这个胜过爱世界。但只因人没有更好的东西可爱，所以他们就爱世界。劝基督徒不要爱世界，是太肤浅了。我们是人，都盼望爱一些东西，这个渴望需要得著满足。这个渴望若藉著爱这位对我们又真又活、今时又主观的三一神而得著满足，我们就不再有空间去爱世界了。三一神成了赐生命的灵，祂比世界好得太多了，祂已经完全占有我们。信徒蒙拯救不爱世界，不是藉著教导，乃是藉著爱三一神，并被祂充满。多年前我在南京传福音，有一天晚上会后有一个年轻的妇人问我说，『李先生，你所说的我完全同意，我也赏识你所传的基督。但我非常爱看戏。我想知道，我如果作了基督徒，是不是就不能看戏。』当我正在思考怎样回答她的问题时，我看到她的小孩和她在一起。于是我说，『如果你和我说话的时候，你的儿子拿起一把锐利的刀来玩，你怎么办？』她告诉我说，这种情形很容易应付，只要给这孩子几块巧克力糖就可以了。她告诉我说，她可以保证这孩子一定会丢下刀子，双手去拿糖；不需要叫他把刀子丢掉，因为糖会把他完全占有。我就对她说，『你难道不知道看戏就像玩那把锐利的刀子一样，而基督就好比那糖果么？如果你手上满了基督，你就对这把「刀」毫无兴趣了！』她笑著说，我的答案她很满意。这件事说明，今天毋需教导信徒不要爱世界，我们需要给人更好的东西，去占有他们的爱。我们这个爱的需要，藉著以三一神为目标就得著满足了。这个目标大过世界所能给的任何东西，并且是大得无可测度。
12Taking the Spirit as our goal is quite different from trying not to love the world. We were created with the capacity to love. We all need to love something. If you offer people something to love that is better than the world, they will love that instead of the world. However, because people have nothing better, they love the world. It is too shallow to charge Christians not to love the world. As human beings, we have the desire to love something, and this desire needs to be fulfilled. If it is satisfied by loving the Triune God, the One who is real, living, present, and subjective to us, we shall have no capacity to love the world. Something infinitely better than the world— the Triune God as the life-giving Spirit—has taken full possession of us. Believers are delivered from loving the world not by teaching, but by loving the Triune God and being filled with Him. After I had preached the gospel one night in the city of Nanking many years ago, a young woman said to me, “Mr. Lee, I agree with all you have said, and I appreciate the Christ you preach. However, I love the theater very much, and I want to know whether or not I shall have to give up the theater if I become a Christian.” As I considered how to answer her question, I noticed that her little boy was with her. Then I said, “Suppose while you are talking with me your son picks up a sharp knife and plays with it. What would you do?” She told me that she could deal with the situation very easily by offering the child several pieces of chocolate candy. She told me she was sure that the child would drop the knife and fill his hands with candy. There would be no need to tell him to put the knife away, because he would be fully occupied with the candy. I said to her, “Don’ty ou realize that attending the theater is like playing with a sharp knife and Christ can be compared to that candy? If you fill your hands with Christ, you will have no interest in this knife.’” She smiled and said that she was pleased with my answer. This incident illustrates the fact that it is not necessary to teach believers not to love the world. We need to present something better to occupy their love. Our need to love is filled by taking the Triune God as our goal. This goal is immeasurably greater than anything the world has to offer
由那灵构成而成为新的
CONSTITUTED OF THE SPIRIT AND MADE NEW
13我们若为著三一神撒种，就会凭著灵而行；这样，自然而然我们会实际的成为新造。新造的意思是神─神圣的灵以祂自己与我们调和，用祂自己构成我们，使我们成为新的。孔子的伦理教训可以改良人的行为，却不能将人重新构成。但是当我们对准三一神，并且凭著包罗万有赐生命的灵而行时，那灵就把神圣的元素分赐到我们里面，并且用这元素重新将我们构成。结果，我们就不再是旧造，却因著神圣的元素作到我们里面，而成为新造。这新造终极的结果就是新耶路撒冷。今天在主恢复中召会的人，乃是在被神圣元素重新构成的过程中。我们的目标不是自我改正或自我改良，我们的目标也不是学习忍耐或培养受苦的度量。这些事都不是新造。新造乃是神所拣选的人以包罗万有的灵作他们的目标，对准祂，与祂成为一灵，结果就有神圣的元素传输到他们里面，将他们重新构成，使他们成为新的。
13If we sow unto the Triune God, we shall walk by the Spirit. Then spontaneously we shall be the new creation in a practical way. The meaning of the new creation is that God, the divine Spirit, mingles Himself with us and constitutes us with Himself to make us new. The ethical teachings of Confucius may improve people’s behavior, but they cannot reconstitute anyone. But when we aim at the Triune God and walk by the all-inclusive life- giving Spirit, the Spirit imparts the divine element into us and reconstitutes us with it. As a result, we no longer remain the old creation but become a new creation with a divine element wrought into us. The ultimate issue of this will be the New Jerusalem. Today the church people in the Lord’s recovery are undergoing the process of becoming reconstituted of the divine element. We are not aiming at self-correction or self-improvement. Our goal is not to learn patience or to develop the capacity to suffer. Such things are not the new creation. The new creation is a matter of God’s chosen people taking the all-inclusive Spirit as their goal, aiming at Him, being one spirit with Him, and, as a result, having the divine element transfused into them to reconstitute them and make them new
照这准则而行
WALKING BY THIS RULE
14保罗在六章十六节说，『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。』这节的准则不是遵守律法，改良自己，或是服从宗教的规条。这准则乃是对准三一神，并且凭著祂而行。凡照这准则而行的，平安怜悯就临到他们。
14In 6:16 Paul says, “ And as many as walk by this rule, peace be upon them and mercy, even upon the Israel of God.” The rule in this verse is not that of keeping the law, improving ourselves, or obeying religious ordinances. The rule is to aim at the Triune God and walk by Him. Those who walk by this rule will have peace and mercy