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加拉太书生命读经 · 第6篇

保罗对福音真理的忠信与彼得的不忠信

Paul’s Faithfulness and Peter’s Unfaithfulness to the Truth of the Gospel
1读经：加拉太书二章一至十四节。在前面各篇信息中我们已经指出，保罗是信徒的榜样，尤其是外邦信徒的榜样。保罗使徒职分的形成，特别是为今天我们使徒职分的形成作榜样。在本篇信息中我们来到二章一至十四节。在这些经节中，不仅有保罗如何持守真理的记载；我们还可从保罗的榜样中学习如何持守真理。我们先来看保罗对福音真理的忠信，然后我们要看彼得的不忠信。
1Scripture Reading: Gal. 2:1-14 In the foregoing messages we have pointed out that Paul was a pattern for the believers, especially for Gentile believers. In particular, the formation of Paul’s apostleship is a pattern for the formation of our apostleship today. In this message we come to 2:1-14. In these verses not only do we have a record of how Paul kept the truth; we have a pattern by which we may learn of Paul how we also may keep the truth. Let us firstly consider Paul’s faithfulness to the truth of the gospel. Then we shall consider Peter’sun faithfulness
壹 保罗的忠信
I. PAUL’S FAITHFULNESS
2在加拉太书中，我们看见保罗是忠信、诚实、坦率且勇敢的。同时，他也显出温柔的灵。他在六章一节题到这样的灵，在那里他说属灵的人当用温柔的灵挽回为过犯所胜的人。保罗写这封书信，是尽力要挽回已被软弱所胜的加拉太信徒。无疑的，犹太教徒狡猾的利用加拉太信徒的软弱。所以，保罗用温柔的灵要挽回已被过犯所胜的人。一面，他是勇敢的；另一面，他灵里温柔。在这一个点上，我们都需要从保罗学习。这些年来，不论在远东和西方，我的确知道许多被人认为是温柔的人，实际上是在玩弄政治。当然，保罗的温柔不是这样。譬如，在二章四节他说到，『因为有偷著引进来的假弟兄，他们偷著进来，要窥探我们…的自由。』保罗这样叙述，定规不是耍政治。他选用词汇时勇敢而坦率。在召会中领头的人必须学习诚实、忠信、坦率并勇敢，而这一切都要带著温柔。我们绝不该耍政治。然而，我们若缺少恩典和智慧来处理某种特殊的情况，就需要安静。但我们绝不可耍政治。保罗处理加拉太的问题时，面临一个4:20严肃且十分难办的情况。在四章二十节他说，他为加拉太人心里作难。他很困惑，不知如何对待这些受打岔的信徒。但即使保罗很困惑，他也不玩弄政治。反之，他仍然非常坦率、诚实而勇敢。
2In Galatians we see that Paul was faithful, honest, frank, and bold. At the same time, he also displayed a spirit of meekness. He refers to such a spirit in 6:1, where he says that those who are spiritual should restore the one overtaken in an offense in a spirit of meekness. In writing this Epistle, Paul was endeavoring to restore the Galatian believers who had been overtaken by their weakness. No doubt, in their subtlety the Judaizers had taken advantage of the weakness of the Galatian believers. Therefore, Paul exercised a spirit of meekness in order to restore the ones who had been overtaken. On the one hand, he was bold; on the other hand, he was meek in spirit. Regarding this, we all need to learn of Paul. Throughout the years, both in the Far East and in the West, I have learned that much that passes for meekness is actually the playing of politics. Paul certainly was not meek in this way. For example, in 2:4 he speaks of “false brothers, brought in secretly, who stole in to spy out our freedom.” In making such a statement, Paul surely was not political. In his choice of terms he was bold and frank. Those who take the lead in the churches must learn to be honest, faithful, frank, and bold, yet all of this with meekness. We should never play politics. However, if we are short of grace and lack the wisdom to handle a particular situation, we may need to be silent. But we must never be political. In dealing with the problem in Galatia, Paul faced a situation which was serious and very touchy. In he said that he was perplexed about the Galatians. He was puzzled, not knowing how to deal with these distracted believers. But even though Paul was puzzled, he did not play politics. On the contrary, he was still frank, honest, and bold.
3玩弄政治是撒谎的一种方式。在神眼中，耍政治比率直的谎言更邪恶。这就是国际间的政治光景在神眼中是如此邪恶、可悲的原因了。许多外交家和大使都是狡猾说谎的专家。有些人甚至还受过这样的训练。召会完全是另一个领域、另一个国度。在这个领域，就是在诸天之国的领域中，不该有任何谎言；也一点不该玩弄政治。在约翰八章四十四节主耶稣说，魔鬼撒但是说谎者的父。玩弄政治既然比撒谎更坏，牠定规也是出自魔鬼这谎言之父。因著玩弄政治是这么邪恶并属魔鬼，谈判绝对不能带进国际间的和平。若是国家的代表们撒谎并玩弄政治，国际间怎么会有和平？在召会中，就是在属天国度在地上的大使馆中，不该玩弄政治。保罗是属天大使的好榜样，他对待加拉太人不耍政治。他坦率的说出事实。你也许觉得保罗太坦白了。谁会用『假弟兄』这样的辞？你敢称某人为假弟兄么？你会写一封信，信中说到偷著引进来的假弟兄窥探我们的自由么？也许我们没有一个人敢像保罗一样的坦率。不仅如此，他还在三章一节称呼那些信徒为『无知的加拉太人』。保罗是多么勇敢、诚实和真诚！加拉太的信徒从基督转向律法，当然是无知的。他们跟随热中犹太教者定然是无知的。所以，保罗勇敢而坦率的称呼他们。让我们学习他的忠信和勇敢，不要玩弄政治。我们若缺少恩典或智慧，也许会安静。但我们若说到某种特殊的情况时，就不该耍政治。
3Playing politics is a form of lying. In the eyes of God, politics is more evil than an outright lie. This is the reason that the international political situation is so evil, so deplorable, in God’ss ight. Many diplomats and ambassadors are experts at lying in a subtle way. Some have even been trained to behave in such a manner. The church is altogether another realm, another kingdom. In this realm, the realm of the kingdom of the heavens, there should not be any lying; neither should there be any playing of politics. In John 8:44 the Lord Jesus said that the Devil, Satan, is the father of lies. Since playing politics is even worse than lying, it must also issue from the devilish father of lies. Because the playing of politics is so evil and devilish, negotiations can never bring peace among the nations. How can there be peace among nations when the representatives of those nations lie and play politics? In the church, the earthly embassy of the heavenly kingdom, there should be no playing of politics. Paul, a good example of a heavenly ambassador, was not political in dealing with the Galatians. He spoke the truth in a frank way. You may feel that Paul was extreme in his frankness. Who else would use such a term as “false brothers”? Would you dare to call someone a false brother? Would you write a letter in which you speak of false brothers who have stolen in to spy out our freedom? Probably none of us would dare to be as frank as Paul was. Furthermore, in 3:1 he addressed the believers as “foolish Galatians.” How bold, honest, and genuine Paul was! The Galatian believers certainly were foolish to turn from Christ to the law. They surely were foolish in following the Judaizers. Therefore, Paul addressed them in a bold and frank manner. Let us learn from him to be faithful and bold and not to play politics. If we lack grace or the wisdom, we may be quiet. But if we speak regarding a particular situation, we should not be political
一 照著启示上耶路撒冷去
A. Going Up to Jerusalem according to Revelation
4在二章一至二节保罗说，『过了十四年，我同巴拿巴，也带著提多，再上耶路撒冷去。我是照著启示上去的…。』按行传十五章所记，这是在保罗去外邦尽职，许多召会因之兴起以后。（见徒十三～十四。）这也指明保罗传福音，兴起外邦众召会，与在耶路撒冷和犹太地的信徒无关。
4In 2:1 and 2 Paul said, “Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus with me also. And I went up according to revelation.” As recorded in Acts 15, this happened after a number of churches had been raised up in the Gentile world by Paul’sp reaching (see Acts 13 and 14). This also indicates that Paul’sp reaching of the gospel to raise up the Gentile churches had nothing to do with the believers in Jerusalem and Judea.
5在一章十八节保罗说到上耶路撒冷去访问矶法。在二章一至二节我们看见，过了十四年，他照著启示又上耶路撒冷去。不仅保罗的福音，就连他上耶路撒冷，都是照著主的启示，不是照著任何组织或系统；他的行止和活动，都是照著主即时的引领。这也指明，他传福音不是照著人的教导，乃是照著主直接的启示。从保罗过了十四年照著启示上耶路撒冷去的经历，我们学知不去某个地方常常比要去那个地方还难。譬如，我决定要飞往伦敦很容易。但要十四年之久禁止我不去，也许就不容易了。这要求我受约束。保罗因著受约束，若没有启示他就不上耶路撒冷。但在某个时候，他与巴拿巴和提多同上耶路撒冷去。保罗访问耶路撒冷是指行传十五章的时候。热中犹太教者告诉外邦信徒，他们要得救就必须受割礼，这引起了许多纠纷。他们把割礼当作神永远救恩的一个条件。这个问题太严重了。保罗照著启示上耶路撒冷去，要对付问题的根源。保罗上耶路撒冷，不是去领受启示或学习一些新的教训。反之，他照著启示去那里，是要对付一个严肃问题的根源。在这件事上他也给我们作了榜样。我们该从他的榜样学习，不要轻率的往那里去，或采取甚么行动。反之，我们必须在灵里受那灵的约束。每当我们到一个地方去的时候，我们应当照著启示行动。
5In 1:18 Paul speaks of going up to Jerusalem to become acquainted with Cephas. In 2:1 and 2 we see that after a period of fourteen years, he went up to Jerusalem again, according to revelation. Not only Paul’s gospel but also his going up to Jerusalem was according to the Lord’sr evelation, not according to any organization or system. His moves and activity were according to the Lord’s instant leading. This again indicates that his preaching of the gospel was not according to man’ste aching, but according to the Lord’s direct revelation. From Paul’s experience of going up to Jerusalem after fourteen years according to revelation, we learn that it is often more difficult not to go to a certain place than it is to go there. For example, it is easy for me to make the decision to fly to London. But to refrain from doing so for fourteen years may not be easy. This requires that I be restricted. Because Paul was restricted, he did not go to Jerusalem apart from revelation. However, at a certain time, according to revelation, he went up to Jerusalem with Barnabas and Titus. Paul’s visit to Jerusalem refers to the time of Acts 15. The Judaizers had caused a great deal of trouble by telling the Gentile believers that they had to be circumcised in order to be saved. They were making circumcision a condition of God’s eternal salvation. This issue was extremely serious. According to revelation, Paul went up to Jerusalem to deal with the source of the problem. Paul did not go to Jerusalem to receive revelation or learn some new teachings. Rather, he went there according to revelation to deal with the source of a serious problem. In this matter Paul also is a pattern for us. We should learn from his example not to go anywhere or to take any action in a light way. On the contrary, we must be restricted by the Spirit in our spirit. Whenever we go to a certain place, we should move according to revelation.
二 私下对那有名望的人
B. Privately Laying the Gospel
6陈述他所传的福音在二章二节保罗也说，『把我在外邦人中所传的福音，对他们陈述；只是私下对那些有名望的人说；惟恐我现在，或是从前，徒然奔跑。』保罗这样作，也是受约束的。倘若我们在那样的情况里上耶路撒冷去，我们可能会虚张声势。也许我们会打广告，告诉人外邦世界的使徒来了。这是今天基督教所实行的：豫先通告某位名传道或名布道家来到，为要确保能有广大的群众。保罗与今天基督教的作法不同，他只是私下对一些人陈述他的福音。这指明他私下上耶路撒冷去，无意在广大的会众面前说话。他只是要接触领头的人、使徒和长老。这是根据行传十五章的记载，与加拉太二章的记载相符。三没有勉强提多受割礼在三节保罗继续说，『但与我同去的提多，虽是希利尼人，也没有被勉强受割礼。』这指明保罗在他为著主见证的行动上，并不在意遵守律法。保罗特意不叫提多受割礼。保罗的目的是要持守真理。既然在基督里割礼已经过去了，为信徒行割礼就使真理糢糊不清了。所以，保罗没有勉强提多受割礼。
6Which He Preached before Those of Reputation In 2:2 Paul also says, “I laid before them the gospel which I proclaim among the nations, but privately to those of reputation, lest somehow I should be running or had run in vain.” In doing this, Paul also was restricted. If we were going up to Jerusalem in that situation, we probably would have gone up with a great deal of fanfare. Perhaps we would have sent out advertisements telling people that the apostle to the Gentile world was coming. This is the way practiced in today’s Christianity. Announcement of the coming of a well-known preacher or evangelist is made in advance in order to assure a large crowd. Paul, in contrast to the way of today’s Christianity, presented his gospel privately to certain ones. This indicates that he went up to Jerusalem privately with no intention of speaking before a large congregation. He simply wanted to contact the leading ones, the apostles and elders. This is according to the record of Acts 15, which corresponds to the account in Galatians 2. C. Not Even Titus Compelled to Be Circumcised In verse 3 Paul goes on to say, “But not even Titus, who was with me, being a Greek, was compelled to be circumcised.” This indicates that Paul in his move for the Lord’s testimony did not care for the observance of the law. Paul deliberately refused to have Titus circumcised. Paul’s purpose was to keep the truth. Since in Christ circumcision is over, to circumcise a believer would cause the truth to be blurred. Therefore, Paul did not compel Titus to be circumcised.
7犹太教是建立在神所赐的律法上，这律法有三根柱石：割礼、安息日和圣别的饮食条例。这三样都是神所命定的，（创十七9～14，出二十8～11，利十一，）作为那要来之事的影儿。（西二16～17。）割礼是基督钉十字架使我们脱去肉体的影儿，这是受浸所表征11:28-的。（西二11～12。）安息日豫表基督是祂百姓的安息。（太十一28～30。）圣别的饮食条例表征对于洁净或不洁净的人，神圣别的百姓该不该接触。（徒十11～16，34～35。）基督既已来了，这些影儿就都当过去。因此，安息日的规条，由主耶稣在祂的职事中废去了；（太十二1～12；）圣别的饮食条例，为那灵在彼得的职事中废掉了；（徒十9～20；）割礼也于保罗在他的职事中所领受的启示里算为无有。（加五6，六15。）不仅如此，犹太教的根基，律法，已经由基督了结并顶替。（罗十4，加二16。）因此，整个犹太教都了了。
7Judaism was built upon the God - given law with three pillars: circumcision, the Sabbath, and the holy diet. All three were ordained by God (Gen. 1 7:9-14; Exo. 20:8-11; Lev. 11) as shadows of things to come (Col. 2:16-17). Circumcision was a shadow of the crucifixion of Christ in putting off the flesh as signified in baptism (Col. 2:11). The Sabbath was a type of Christ as the rest for His people (Matt. 30). The holy diet symbolized the distinction between persons called clean and unclean, those whom God’sho ly people should contact and those they should not contact (Acts 10:11-16, 34-35). Since Christ has come, all the shadows must be over. Hence, the observance of the Sabbath was abolished by the Lord Jesus in His ministry (Matt. 12:1-12), the holy diet was annulled by the Holy Spirit in Peter’s ministry (Acts 1 0:9-20), and circumcision was counted as nothing in the revelation received by Paul in his ministry (Gal. 5:6; 6:15). Furthermore, the law, the base of Judaism, has been terminated and replaced by Christ (Rom. 10:4; Gal. 2:16). Thus, the entire Judaism is gone.
四 没有容让服从假弟兄
D. Not Yielding in Subjection to the False Brothers
8在四至五节保罗继续说，『因为有偷著引进来的假弟兄，他们偷著进来，要窥探我们在基督耶稣里所得的自由，为要强制我们作奴隶；我们就是一刻的工夫，也没有容让服从他们。』假弟兄是指犹太教徒，他们把遵守律法偷著带到召会里，转变基督的福音，（一7，）搅扰在基督里的真弟兄。保罗在这里所说的自由，是指脱离律法的辖制所得的自由。这里的奴隶，是指在律法下作奴隶。
8In verses 4 and 5 Paul continues, “And it was because of the false brothers, brought in secretly, who stole into spy out our freedom which we have in Christ Jesus that they might bring us into slavery; to whom we yielded in subjection not even for an hour.” The false brothers were the Judaizers who perverted the gospel of Christ by smuggling the observances of the law into the church and who troubled the genuine believers in Christ (1:7). The freedom Paul speaks of here is freedom from the bondage of the law. Slavery here refers to slavery under the law.
9保罗不肯容让服从的假弟兄，散布信徒要得救必须受割礼的观念。保罗抵挡这事，就是一刻也没有让步。那些设法破坏我们在基督里的自由，并强制我们作奴隶的人，他一点也没有服从他们。在基督里的自由，就是享受脱离律法的辖制，以及脱离受割礼之要求的自由。如今所有的信徒都免除了律法的义务，尤其是受割礼的义务。保罗为了维护这个自由，就拒绝叫提多受割礼，或是容让服从犹太教徒。
9The false brothers to whom Paul refused to be subject were spreading the concept that believers had to be circumcised in order to be saved. Paul stood against this and did not yield even for an hour. He would not be subject to those who sought to damage our freedom in Christ and to bring us into slavery. To be free in Christ is to enjoy liberation from the bondage of the law with its requirement of circumcision. All the believers are now free from obligation to the law, especially from the obligation to be circumcised. In order to maintain this freedom, Paul refused to have Titus circumcised or to yield in subjection to the Judaizers
五 持守福音的真理
E. Keeping the Truth of the Gospel
10保罗不容让服从假弟兄，为要使福音的真理存留在信徒中间。保罗所作的都是为了信徒，为著他们的缘故，使真理仍然明朗。六没有从那些有名望的人领受甚么在六节保罗说，『至于那些有名望的，不论他们从前是何等人，于我都没有差别；神不以外貌取人；那些有名望的，并没有加给我甚么。』这里我们看见保罗并没有从那些有名望的人领受甚么。彼得、约翰和雅各没有甚么可教导保罗的，倒是保罗有许多可教导他们。新约圣经中，保罗所写的比别人更多。彼得在他的第二封书信中，甚至承认保罗的著作中『有些是难以明白的』。（彼后三16。）我们已经指出，保罗书信中所说到的许多项目，是在别处找不到的。譬如，保罗说到新人，这事甚至在福音书也没有暗示过。不仅如此，保罗在他的书信中对我们这些重生的人作了透彻的分析。他描述我们重生的灵、更新的心、变化的魂、更新的心思和我们肉身的光景。彼得或约翰都没有这样完全的说到这些事。请看保罗在罗马八章所陈明的图画。在这一章里有一幅重生之人的图画！根据本章，重生的人就是得著神性与我们人性调和的人。这意思就是神性的元素加到我们的人性里。新约中没有别的作者像保罗那样陈明这件事。这指明保罗有许多地方可以教导其他的信徒。但保罗虽然认识的多、得著的多，他却不骄傲。
10Paul refused to yield in subjection to the false brothers so that the truth of the gospel might remain with the believers. All that Paul did, he did on behalf of the believers so that, for their sake, the truth would remain clear. F. Receiving Nothing from Those of Reputation In verse 6 Paul says, “But from those who were of reputation as being somewhat (whatever they were, it means nothing to me; God does not accept man’s person), for to me those who were of reputation imparted nothing.” Here we see that Paul did not receive anything from those of reputation. Peter, John, and James did not have anything to teach Paul. Rather, Paul had much to teach them. More of the New Testament was written by Paul than by anyone else. In his second Epistle, Peter even admitted that in Paul’s writings “are some things hard to be understood” (2 Pet. 3:16). We have pointed out that in Paul’s Epistles a number of great items a recovered that are not found elsewhere. For example, Paul speaks of the new man, a matter not even hinted at in the Gospels. Furthermore, in his Epistles Paul presents a thorough analysis of our regenerated being. He describes our regenerated spirit, renewed heart, transformed soul, renewed mind, and the condition of our physical body. Neither Peter nor John speaks of these things in such a full way. Consider the picture Paul presents in Romans 8. What a view we have in this chapter of our regenerated being! According to this chapter, to have a regenerated being is to have divinity mingled with our humanity. This means that the element of divinity has been added to our humanity. No other New Testament writer presents this matter in the way Paul does. This indicates that Paul had a great deal to teach other believers. But although Paul knew more and had more, he was not proud
11耶路撒冷缺乏合式的气氛，让保罗陈明他里面所得著的。我们仔细读行传十五章，就能看见在耶路撒冷有一种优越的气氛。至少，那里的使徒认为他们比保罗和巴拿巴较为优越。保罗和巴拿巴是未受割礼之人、外邦人的使徒，而那些在耶路撒冷的却是受割礼之人的使徒。然而，从属灵上说，保罗比彼得、约翰和雅各优越。耶路撒冷所盛行这种优越的态度，成为该城在主后七十年被毁的一个因素，这事大约发生在加拉太二章所记载保罗上耶路撒冷的十五年之后。保罗所看见的比彼得、雅各和约翰所看见的更多。他们见过在肉体里的主，按著肉体认识祂，但保罗以属灵的方式认识祂。在林后五章十六节保罗说，『所以我们从今以后，不按著肉体认人了；虽然按著肉体认过基督，如今却不再这样认祂了。』我们应当追求不按著肉体，而是按著灵来认识基督。因著保罗在灵里认识基督，他所看见和得著的就比彼得、约翰和雅各更多。
11In Jerusalem there was a lack of the proper atmosphere for Paul to present what he had within him. From a careful reading of Acts 15 we can realize that in Jerusalem there was an atmosphere of superiority. To some extent at least, the apostles there regarded themselves as superior to Paul and Barnabas. Paul and Barnabas were apostles to the uncircumcision, to the Gentiles, whereas those in Jerusalem were apostles to the circumcision. Spiritually speaking, however, Paul was superior to Peter, John, and James. The attitude of superiority that prevailed in Jerusalem was a factor that contributed to the destruction of that city in 70 A.D., about fifteen years after Paul went up to Jerusalem as recorded in Galatians 2. Paul had seen more than Peter, James, and John had. They had seen the Lord in the flesh and had come to know Him according to the flesh. But Paul knew Him in a spiritual way. In 2 Corinthians 5:16 Paul says, Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.” We should seek to know Christ not according to the flesh, but according to the spirit. Because Paul knew Christ in spirit, he had seen more and had more than Peter, John, and James
12这表明我们不该信靠年龄或老资格。彼得、约翰、和雅各比保罗年长，他们作使徒的时候，保罗还是一个年轻人，逼迫主耶稣的跟随者。但保罗悔改信主以后，对于基督和神的经纶认识得比别人更多。譬如，罗马书显出保罗知识的深奥。保罗的确有许多可教导那些在耶路撒冷的人，但那里的气氛不适合他这样作。所以，他没有教导他们甚么；然而，他也没有从那些有名望的人领受甚么。
12This shows us that we should not trust in age or seniority. Peter, John, and James were older than Paul and were apostles when he was still a young man persecuting the followers of the Lord Jesus. But after his conversion, Paul came to see more of Christ and of God’secon o my than anyone else. The book of Romans, for instance, indicates the depth of Paul’s knowledge. Paul certainly had a great deal to teach those in Jerusalem. But the atmosphere was not right for him to do so. Therefore, he did not teach them anything; nevertheless, he did not receive anything from those of reputation
七 受托传福音给未受割礼的人
G. Having Been Entrusted with the Gospel of the Uncircumcision
13按照七节，那些在耶路撒冷的人知道保罗『受托传福音给那未受割礼的人，正如彼得受托传福音给那受割礼的人』。我们很清楚，主托付保罗传福音给未受割礼的人。在这件事上，保罗虽然很坦率、诚实、忠信又勇敢，但他并不骄傲。反之，他只认为那在彼得里面运行，叫他为受割礼之人尽使徒职分的，也在他里面运行，叫他为外邦人，为那未受割礼的人尽使徒的职分。
13According to verse 7, those in Jerusalem realized that Paul had been “entrusted with the gospel of the uncircumcision, even as Peter with that of the circumcision.” It was clear that the Lord had entrusted to Paul the gospel of the uncircumcision. Although concerning this Paul was frank, honest, faithful, and bold, he was not proud. Rather, he simply realized that the One who worked in Peter for the apostleship of the circumcision worked also in him for the nations, for the uncircumcision
14在九节保罗继续说，『又知道所赐给我的恩典，那被视为柱石的雅各、矶法、约翰，就向我和巴拿巴伸出右手彼此相交，叫我们往外邦人那里去，他们却往受割礼的人那里去。』在众使徒的列名中，经常先题彼得；（太十2，可三16，路六14，徒一13；）然而，这里却先题雅各。这指明当时在召会中最领头的，不是彼得，乃是主的兄弟雅各。（加一19。）行传十五章十三至二十一节证实这事。那里给我们看见，在耶路撒冷的会议中，下最后断案的权柄，不是彼得，乃是雅各。这必是因为彼得软弱，没有持守福音的真理，如保罗在十一至十四节所描述的，因此雅各跑到前头，作了使徒中领头的。所以，十二节和行传二十一章十八节，都以雅各为在耶路撒冷的召会和使徒的代表。这是有力的证明，彼得并没有一直是召会最领头的人。这也含示，召会中的领头并不是组织的、永久的，乃是属灵的，并且是依照领头人属灵的情形而更动的。这事有力的驳斥天主教的断定，认为在召会的行政上，彼得是基督惟一的继承者。
14In verse 9 Paul goes on to say, “And perceiving the grace given to me, James and Cephas and John, who were reputed to be pillars, gave to me and to Barnabas the right hand of fellowship that we should go to the nations, and they to the circumcision.” In the listing of the apostles, Peter was mentioned first (Matt. 10:2; Mark 3:16; Luke 6:14; Acts 1:13). However, here James is mentioned first. This indicates that the foremost leading one in the church at this time was not Peter, but James the brother of the Lord (Gal. 1:19). This is confirmed by Acts 15:13-21, where James, not Peter, was the authority to give the final decisive word in the conference held in Jerusalem. It must be that James came to the forefront to take the lead among the apostles because of Peter’s weakness shown in not holding the truth of the gospel, as illustrated by Paul in verses 11 through 14. Hence, both in Galatians 2:12 and Acts 21:18, James was considered the representative of the church in Jerusalem and of the apostles. This is strong proof that Peter was not always the foremost leader of the church. This also implies that leadership in the church is not organizational and perpetual, but it is spiritual and fluctuates according to the spiritual condition of the leading ones. It strongly refutes the assertion of Catholicism that Peter was the only successor of Christ in the administration of the church.
八 当面抵挡彼得
H. Opposing Peter to His Face
15因著保罗诚实、忠信、坦率又勇敢，当彼得对福音的真理不忠信时，他就当面抵挡彼得。在二章十一节保罗说，『但矶法来到安提阿的时候，因他有可定罪之处，我就当面抵挡他。』我们会看见，彼得对他所得著关于外邦人的异象不忠信。他在安提阿的时候，不仅玩弄政治，而且装假。故此保罗抵挡他。
15Because Paul was honest, faithful, frank, and bold, he opposed Peter to his face when Peter was not faithful to the truth of the gospel. In 2:11 Paul says, “But when Cephas came to Antioch I opposed him to his face, because he was to be condemned.” As we shall see, Peter was not faithful to the vision he had received concerning the Gentiles. When he was in Antioch, he not only played politics, but also acted in a hypocritical manner. For this reason, Paul opposed him
贰 彼得的不忠信
II. THE UNFAITHFULNESS OF PETER
16二章十一至十四节揭露彼得对福音的真理不忠信。在这件事情上，我们不是偏袒保罗抵挡彼得；我们只是说事实。
16In 2:11-14 Peter’sun faithfulness to the truth of the gospel is exposed. In referring to this, we are not siding with Paul against Peter; we are simply speaking the facts
一 与未受割礼的一同吃饭
A. Having Eaten with Those of the Uncircumcision
17当我首次读到这些经节时，我很惊讶。我几乎无法相信我所读的，但这些经节既是保罗写的，就定规是真实的。这件事我难以置信，一个与主耶稣同在三年半之久，并见过行传十章废除利未记饮食条例之异象的人，竟能作出这样装假的事来。然而，彼得在安提阿的确这么作了。难怪他失去了领头的地位。他的资格失去了，因为他不忠于他所看见的异象。他没有照著他从主所领受的异象来持守真理。
17When I first read these verses, I was shocked. I could hardly believe what I was reading. But since these verses were written by Paul, they must be true. I found it hard to believe that one who had been with the Lord Jesus for three and a half years and who had seen the vision in Acts 10 regarding the abolition of the Levitical diet could practice such hypocrisy. Nevertheless, in Antioch Peter did just this. No wonder he lost his place of leadership. He was disqualified because he was not faithful to the vision he had seen. He did not keep the truth according to the vision he had received from the Lord.
18在二章十二节我们看见，从雅各那里来的几个人，未到以先，彼得和外邦人一同吃饭。这违反犹太人遵守律法规条的习惯。倘若与外邦人一同吃饭是错的，彼得当初就不该这么作。他既与他们一同吃饭，就指明这样作是对的。
18In 2:12 we see that before certain ones came from James, Peter ate with those of the nations. This was against the customary practice of the Jews in keeping the observances of their law. If eating with those of the nations was wrong, Peter should not have done it in the first place. Since he ate with them, he indicated that it was proper to do so
二 因怕奉割礼的人，就开始退去，隔离自己
B. Shrinking Back and Separating Himself, Fearing Those of the Circumcision
19及至从雅各那里来的人来到，彼得『因怕奉割礼的人，就开始退去，隔离自己』。『从雅各那里来』意即从耶路撒冷的召会那里来。这也指明当时在耶路撒冷的使徒和长老中，为首的是雅各，不是彼得。彼得退去的事实，证明当时彼得在纯正的基督徒信仰上非常软弱。在行传十章，彼得曾从天上领受极清楚的异象，该与外邦人有交通，他也领头去行。现今却因怕奉割礼的人，就退去不和外邦人一同吃饭，这是何等的软弱、退后！难怪他失去了在使徒中领头的身分。在十二节保罗特别指出彼得害怕那些奉割礼的人。这指明在耶路撒冷有一种气氛，很强的偏向遵守割礼。也许所有在耶路撒冷的犹太信徒，包括彼得在内，仍然赞成这种作法。
19When certain ones came from James, Peter “shrank back and separated himself, fearing those of the circumcision.” The phrase “from James” means from the church in Jerusalem. This is another indication that at that time James, not Peter, was the first among the apostles and elders in Jerusalem. The fact that Peter shrank back proves that he was very weak in the pure Christian faith. He had received an exceedingly clear vision from the heavens concerning fellowship with the Gentiles, and he took the lead to put that vision into practice in Acts 10. What weakness and backsliding to shrink from eating with Gentile believers out of fear of those of the circumcision! No wonder he lost the leadership among the apostles. In verse 12 Paul specifically points out that Peter feared those of the circumcision. This indicates that in Jerusalem there was an atmosphere that strongly favored the observance of circumcision. Probably all the Jewish believers in Jerusalem, including Peter, were still in favor of this practice
三 其余的犹太人也都随著他装假
C. The Rest of the Jews Joining Him in Hypocrisy
20在十三节保罗说，『其余的犹太人，也都随著他装假。』领头的退后，其余的就容易随著退后。在使徒中领头的彼得，竟然在有关福音真理的事上装假，真令人难以置信。新约至少有两次告诉我们，彼得在消极的一面带头，而别人就跟随他。在约翰二十一章彼得带头去打鱼，有些2门徒就跟随了他。在加拉太二章这里，彼得装假，其余的人也随著他装假。四巴拿巴也随伙装假保罗指出甚至巴拿巴也随伙装假。巴拿巴曾参与保罗首次尽职的行程，向外邦人传福音，兴起外邦众召会。连这一位与外邦信徒如此有交通的人，也被牵引和彼得一同装假。彼得给了别人何等消极的影响！他失去领头的身分，真是合情的。
20In verse 13 Paul says, “And the rest of the Jews joined him in hypocrisy.” When the leading one backslid, the rest easily followed. It is almost incredible that Peter, the leading apostle, practiced hypocrisy in relation to the truth of the gospel. At least twice in the New Testament we are told that Peter took the lead in a negative way and that others followed him. In John 21 Peter led the way to go fishing. In this he was followed by some of the other disciples. Here in Galatians Peter practiced hypocrisy, and others followed him. D. Barnabas Carried Away by Their Hypocrisy Paul points out that even Barnabas was carried away by their hypocrisy. Barnabas participated in Paul’s first journey to preach the gospel to the Gentiles and to raise up the Gentile churches. Even one who had so much fellowship with the Gentile believers was carried away by Peter’s hypocrisy. What a negative influence Peter exerted upon others! Surely he deserved to lose his leadership.
21尽管有一种赞成奉行割礼的空气盛行，彼得也不该被征服。主已给他看见一个深刻的异象，他不该忘记这个异象。然而，他虽然没有忘记，但他在与外邦人一同吃饭的事上，却是装假。
21Although there was a prevailing atmosphere in favor of circumcision, Peter should not have been subdued. The Lord had shown him an impressive vision, and he should not have forgotten it. Nevertheless, even though he did not forget the vision, he behaved in a hypocritical way with respect to eating with the Gentiles
五 不按福音的真理正直而行
E. Not Walking Straightforwardly in Relation to the Truth of the Gospel
22因为彼得和其余的人装假，保罗『一看见他们不按福音的真理正直而行』，（14，）就责备他。彼得完全错了，保罗就当面责备他。他不容福音明确的真理被破坏。也许保罗是惟一有勇气责备像彼得这样一位带头使徒的人。为著保罗的忠信感谢主。倘若他在安提阿那里不忠信，福音的真理也许就糢糊不清了。六勉强外邦人生活像犹太人保罗在众人面前对彼得说，『你既是犹太人，若是生活像外邦人，不像犹太人，怎么还勉强外邦人犹太化？』生活像外邦人就是与外邦人一同吃饭、生活并交通。犹太化就是生活像犹太人，不同外邦人吃饭、交通。
22Because Peter and the others were hypocritical, Paul rebuked him when he “saw that they did not walk straightforwardly in relation to the truth of the gospel” (v. 14). Peter was absolutely wrong, and Paul rebuked him to his face. He would not allow the clear truth of the gospel to be damaged. Probably Paul was the only one with the boldness to rebuke a leading apostle such as Peter. Thank the Lord for Paul’s faithfulness. If he had not been faithful there at Antioch, the truth of the gospel might have been blurred. F. Compelling Those of the Nations to Live like Jews In front of all, Paul said to Peter, “If you, being a Jew, live like the nations and not like the Jews, how is it that you compel the nations to live like Jews?” To live like the nations is to eat, live, and fellowship with the Gentiles. To live like Jews, or to Judaize (Gk.), is not to eat or have fellowship with the Gentiles
23我们赞美主！藉著保罗的忠信，福音的真理得以保存。今天这件事明亮如水晶，按照新约，在基督里没有割礼。我们已从律法下的奴役和割礼的辖制中得了释放。我们无需守律法，也无需受割礼。反之，我们只需要相信基督。因著保罗的忠信和勇敢，这个真理得以保存，并且今天对我们依然是明亮的。为此，我们感谢主。
23We praise the Lord that through Paul’s faithfulness the truth of the gospel was preserved. Today it is crystal clear according to the New Testament that in Christ there is no circumcision. We have been set free from slavery under the law and from the bondage of circumcision. There is no need for us to keep the law or to be circumcised. Rather, we only need faith in Christ. Because of Paul’s faithfulness and boldness, this truth was preserved and has remained clear for us today. We thank the Lord for this