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加拉太书生命读经 · 第7篇

在基督里的自由与律法下的奴役相对

FREEDOM IN CHRIST VERSUS SLAVERY UNDER LAW
1读经：加拉太书2:4;4:24-25,28,30-31;。在加拉太书中，保罗陈明了一些较优与较劣事物的对比。在前面有一篇信息中，我们指出神的儿子与人的宗教之间的对比。在本篇信息中，我们要来看另一个对比：在基督里的自由与律法下的奴役相对。基督与律法相对，而自由与奴役相对。到了三章，我们要看见那灵与肉体之间的对比。要摸著这卷书的深处，我们必须记住作者使用对比的作法。
1Scripture Reading: Gal. 2:4; 4:24-25, 28, 30-31; 3:3, 21; 2:20a; 5:1 3:3, 21; 2:20a; 5:1 In the book of Galatians Paul presents a number of contrasts between things that are superior and things that are inferior. In a foregoing message we pointed out the contrast between God’s Son and man’s religion. In this message we shall consider another contrast: freedom in Christ versus slavery under law. Christ is versus law, and freedom is versus slavery. When we come to chapter three, we shall see the contrast between the Spirit and the flesh. To touch the depths of this book, we need to keep in mind the writer’s practice of making contrasts.
2在二章四节保罗说，『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。』钦定英文译本将『强制我们作奴隶』繙作辖制我们。虽然这样繙没有错，但这个希腊字的字根，意思是作奴隶。因此，这里的思想不只是受辖制，也是作奴隶，被扣留在奴役中。我们若要了解在基督里的自由，与律法下的奴役之间的对比，就需要对自由与奴役这两个辞有正确的定义。我们在圣经上读到这些辞，但也许没有合式、正确的领会，就把这些辞视为理所当然。在二章四节，保罗说到有偷著引进来的假弟兄，要窥探我们的自由。这样强烈而消极的辞，如『假弟兄』、『偷著引进来』、『窥探』，应当使我们有深刻的印象：在基督里的自由乃是一件大事。否则，犹太教徒，假弟兄，不会偷著引进来，窥探这自由。这个在基督里的自由是甚么呢？首先，在基督里的自由，包含脱离律法的辖制，含示脱离对律法及其规条、作法、条例的义务。因著我们在基督里是自由的，我们对这些就不再有义务。无论谁想要守律法，就使自己欠了律法之规条、作法和条例的债。因此，你若想要守律法，你就将自己置于奴役之下，像奴隶一般的服事律法。但在基督里的自由，释放我们脱离这一切的义务。
2In 2:4 Paul says, “And it was because of the false brothers, brought in secretly, who stole in to spy out our freedom which we have in Christ Jesus, that they might bring us into slavery.” The King James Version renders the Greek word for slavery as bondage. Although this is not wrong, the root word in Greek means to be a slave. Hence, the thought here is not simply to be in bondage, but to be enslaved, to beheld in slavery. If we would understand the contrast between freedom in Christ and slavery under law, we need a proper definition of the terms freedom and slavery. As we read these terms in the Scriptures, we may take them for granted without having a proper and adequate understanding. In 2:4 Paul speaks of false brothers who stole in to spy out our freedom. Such strong negative terms as “false brothers,” “stole in,” and “spy out” should impress us with the fact that freedom in Christ is a great matter. Otherwise, the Judaizers, the false brothers, would not have crept in to spy out this freedom. What is this freedom in Christ? First, freedom in Christ implies liberation from obligation. Because we are free in Christ, we are no longer obligated to the law and its ordinances, practices, and regulations. Anyone who tries to keep the law makes himself a debtor to the ordinances, practices, and regulations of the law. Hence, if you try to keep the law, you will place yourself under slavery and you will serve the law as a slave. Freedom in Christ, however, liberates us from all such obligation.
3其次，在基督里的自由，包含得著完全的满足，并有丰富、支持的供应。如果我们外面自由了，里面却没有甚么东西来支持我们，或满足我们，这自由就不是真实的。正确的自由不光是免于义务的自由；更是因著充分的供应和支持，而有完全的满足。第三，在基督里的自由就是享受真正的安息，不在守律法的重担之下。那些仍旧守安息日的人，没有真安息，因为他们努力遵守安息日，就把自己摆在重担之下。但在基督里，我们有真安息。第四，在基督里的自由，含示对基督的享受。我们在祂里面既是自由的，就能享受祂所是的一切。在基督里的真自由，乃是完满享受活的基督。
3Second, freedom in Christ includes satisfaction with a rich supply. If we are free outwardly but do not have anything to support us or satisfy us, this freedom is not genuine. Proper freedom is not only liberation from obligation; it is also full satisfaction because of an adequate supply and support. Third, to be free in Christ is to enjoy rest. Those who still observe the Sabbath day do not have true rest because their efforts to keep the Sabbath place them under a heavy burden. But in Christ we have true rest. Fourth, freedom in Christ implies the enjoyment of Christ. Because we are free in Him, we enjoy all that He is. Real freedom in Christ is the full enjoyment of the living Christ.
4我们若要对于在基督里的自由，有正确的定义，符合我们经历的定义，就必须看见，这样的自由包括得释放脱离义务、藉著主丰富的供应而有的满足、真正的安息、以及对基督的享受。得著这样自由的人，就不会受任何事物的奴役。虽然撒但有时候把我们摆在艰难的环境里，但我们仍然能彀安息。我们无需受环境的奴役；反之，我们能享受主。这就是说，我们全人的深处是自由的。这就是我们在基督里的自由。当你思想这段对基督里的自由所作的描述，就会发现这与你对主的经历相符合。我们的经历在程度上会有不同，但本质上不会不同。在基督里的自由是一个宝贝。那狡猾者撒但，打发犹太教徒进来，窥探这自由，要夺去加拉太信徒的这个宝贝。他要夺去他们免于义务的自由，以及他们的满足、安息、并对基督的享受。
4If we would have a proper definition of freedom in Christ, a definition that matches our experience, we need to see that such a freedom involves liberation from obligations, satisfaction through the Lord’sr i ch supply, genuine rest, and the enjoyment of Christ. Those who have this kind of freedom are not enslaved by anything. Although Satan may sometimes put us into a difficult situation, we can still be at rest. We need not be enslaved by any situation. Instead, we can enjoy the Lord. This means that we are free in the depths of our being. This is our freedom in Christ. As you consider this description of freedom in Christ, you will find that it corresponds to your experience with the Lord. Our experience may differ in degree, but it does not differ in nature. Freedom in Christ is a treasure. Satan, the subtle one, sent in the Judaizers to spy out this freedom and to deprive the Galatian believers of this treasure. He wanted to take away their liberation from obligation and their satisfaction, their rest, and their enjoyment of Christ
5我们一旦对于在基督里的自由，有了正确的领会，就很容易明白奴役是甚么。奴役是自由的反面。在律法下的奴役，使我们对于律法及其诫命、规条、作法和条例有义务。然而，没有人能彀履行律法的要求。十诫多半是在外面控制人。但那关于贪心的诫命，却是实施一种里面的控制。我们也许能彀遵守其他的诫命，却无法遵守这一条。我们就是无法避免里面的贪心。譬如，我们看见某人有一支新钢笔，比我们的好，我们深处就也想要有一支。这就是贪心。
5Once we have a proper understanding of freedom in Christ, it is easy to understand what slavery is. It is the opposite of freedom. Slavery under law obligates us to the law with its commandments, ordinances, practices, and regulations. However, no one can fulfill the requirements of the law. Most of the Ten Commandments control people outwardly. But the commandment related to coveting exercises an inward control. We may be able to keep the other commandments, but not this one. We simply cannot escape the greediness within us. For example, we may see someone with a new pen that is better than ours. Deep within, we desire to have a pen just like it. This is covetousness.
6因著我们都有人的缺点，我们无法履行律法的要求。在历史上，只有一个人–主耶稣–遵守了律法。律法的要求太重了，我们无法履行。倘若我们想要遵守律法，我们就会在律法的轭下。在行传十五章十节，彼得说，『现在你们为甚么试探神，要把我们祖宗和我们所不能负的轭，放在门徒的颈项上？』在律法下的奴役，就是这个轭。在律法之下作奴隶，也是没有满足的意思。在律法之下没有满足，是因为没有供应。律法要求人，但没有给人供应，来满足那些要求。不仅如此，我们若在律法之下作奴隶，就不可能有安息。在马太十一章二十八节，主耶稣说，『凡劳苦担重担的，可以到我这里来，我必使你们得安息。』这个应许特别是对那些想要遵守律法的人说的。这里的劳苦，特别是指要遵守律法诫命和宗教条例的劳苦。在这里，得安息的意思乃是从律法和宗教下的劳苦重担中得著释放。主耶稣发出这个宣告时，似乎是说，『凡在律法之下担重担的人，可以到我这里来，我就释放你们。我要释放你们脱离律法的轭。在律法之下，你们没有安息。在我里面才能找著真安息。』
6Because we all have human shortcomings, we cannot fulfill the requirements of the law. Throughout history, only one person—the Lord Jesus—has kept the law. The requirements of the law are too heavy for us to fulfill. If we try to keep the law, we come under the yoke of the law. In Acts 15:10 Peter said, “Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?” Slavery under law is this yoke. To be enslaved under the law also means to be without satisfaction. Under the law there is no satisfaction because there is no supply. The law makes demands, but it offers no supply to meet those demands. Furthermore, with slavery under law it is not possible for us to be at rest. In Matthew 11:28 the Lord Jesus said, “Come to Me all who labor and are burdened, and I will give you rest.” This promise was spoken especially to those who were trying to keep the law. It refers in particular to the labor of striving to keep the commandments of the law and religious regulations. To have rest here means to be set free from labor and burden under law and religion. In making this declaration, the Lord Jesus seemed to be saying, “Come to Me, all who are burdened under the law, and I will release you. I will set you free from the yoke of the law. Under the law, you have no rest. True rest is found in Me
7最终，在律法之下作奴隶，就会失去对基督的享受。凡将自己置于律法义务之下的人，都没有满足、安息或享受。我们若思想在基督里的自由，与律法下的奴役之间的对比，我们就会对主满了赞美。在基督里，我们已经从各式各样的义务中得了释放。在祂里面，我们也有满足、安息和享受。在基督里的这个自由，与律法下的奴役相对。我们许多人都能作见证，我们有这样的自由、满足、安息与享受。加拉太书所论到新约的真理比歌罗西书更基本。歌罗西书论到基督徒的经历，但加拉太书是论到新约的基本真理。加拉太书甚至比罗马书还要基本。就著神新约的经纶而言，加拉太书是最基本的书。这卷书在关于神经纶的启示上是独特的。
7Finally, with slavery under law there is no enjoyment of Christ. Those who place themselves under obligation to the law have no satisfaction, rest, or enjoyment. If we consider this contrast between freedom in Christ and slavery under law, we shall be full of praise to the Lord. In Christ we have been liberated from all manner of obligation. In Him we also have satisfaction, rest, and enjoyment. This freedom in Christ is versus slavery under law. Many of us can testify that we have such liberation, satisfaction, rest, and enjoyment. Concerning New Testament truth, Galatians is a more basic book than Colossians. Colossians deals with Christian experience, but Galatians touches the basic truths of the New Testament. Galatians i seven more basic than Romans. Galatians is the most basic book with respect to God’s New Testament economy. This book is unique in its revelation of God’secon o my.
8加拉太书说到在律法之下的奴役，这与以色列人在法老之下作奴隶不同。我们不该将这两种奴役相混。埃及是属撒但的，而律法是属灵的，也是神所颁赐的。我们看见这个区别，会帮助我们牢记一个事实，就是新约没有一卷书，像加拉太书这样陈明基本的真理。
8The slavery under law spoken of in Galatians is not the same as the slavery of the children of Israel under Pharaoh. These two kinds of slavery should not be confused. Egypt was satanic, whereas the law is spiritual and was given by God. Realizing this distinction will help us to be impressed with the fact that no other New Testament book presents the basic truths in the way Galatians does.
壹 在律法之下的奴役
I. SLAVERY UNDER LAW
一 律法由夏甲所豫表，在神的应许和恩典中没有地位
A. The Law, Typified by Hagar, Having No Position in God’s Promise and Grace
9我们需要进一步来看在律法之下的奴役。律法由亚伯拉罕的妾夏甲所豫表，妾没有正确的地位；这指明在神的应许和恩典中，律法没有地位。（四～25。）撒拉是亚伯拉罕的妻子，在神的应许和恩典中，有正确的地位。妻子甚至能叫亚伯拉罕把使女和她儿子赶出去。这表明夏甲所豫表的律法，在神的应许和恩典中没有地位。基督复临安息日会的信徒需要听这样的话。他们担著遵守安息日的义务，把自己摆在妾的地位上。他们这样作，在神的恩典中就没有地位。
9We need to see something further concerning slavery under law. The law was typified by Hagar, Abraham’s concubine, who had no proper standing. This indicates that in God’s promise and grace, the law has no position (4:24-25). As Abraham’s wife, Sarah had the proper 24 position in God’s promise and grace. The wife could even tell Abraham to cast out the maidservant and her son. This shows that the law typified by Hagar has no position in God’s promise and grace. The Seventh-Day Adventists need to hear such a word. In obligating themselves to keep the Sabbath, they place themselves in the position of a concubine. When they do this, they have no position in God’s grace.
二 律法不能赐人生命
B. The Law Unable to Give Life
10在三章二十一节，保罗好像一个雄辩家，说，『若曾赐给一个能赐生命的律法，义就真是本于律法了。』律法是由死的字句组成的，所以不能赐人生命。既然律法不能赐人生命，律法就不能产生儿子；律法只能产生奴仆。以实玛利不是亚伯拉罕正式的儿子，他乃是奴仆。夏甲无法产生儿子作亚伯拉罕的后嗣。因为以实玛利的母亲是使女，以实玛利也就是奴仆。凡努力遵守律法的人，就像基督复临安息日会的信徒，都是今日夏甲所生的以实玛利。
10In 3:21 Paul spoke like a skillful debater: “If a law was given which was able to give life, righteousness would have indeed been of the law.” Because the law is composed of dead letters, it cannot give life. Since the law is not able to give life, the law cannot produce sons. It can only produce slaves. Ishmael was not a proper son of Abraham; he was a slave. Hagar was not able to produce a son to be Abraham’she i r. Because Ishmael’s mother was a maidservant, Ishmael also was a slave. All those who endeavor to keep the law, such as the Seventh-Day Adventists, are today’s Ishmaels brought forth by Hagar
三 律法之下的奴仆凭肉体努力遵守律法
C. Slaves under Law Striving to Keep the Law by the Flesh
11那些努力遵守律法的人，不是凭著那灵，而是凭著肉体遵守律法。因这缘故，他们在神的应许上无分，也没有凭著那灵在恩典中享受生命。（三。）生命、恩典、那灵与遵守律法毫无关系。律法没有生命，没有给人恩典，也不是凭著那灵。因此，我们遵守律法，就没有生命、恩典或那灵。反之，我们只有在肉体里的努力。
11Those who strive to keep the law do so, not by the Spirit, but by their flesh. For this reason, they do not participate in God’s promise and have no enjoyment of life in grace by the Spirit (3:3). Life, grace, and the Spirit have nothing to do with the keeping of the law. The law 3 does not have life, it does not give grace, and it does not depend on the Spirit. Hence, in the keeping of the law we have no life, grace, or Spirit. Instead, we have only our striving in the flesh.
贰 在基督里的自由
II. FREEDOM IN CHRIST
一 基督是赐生命的灵，藉著恩典分赐生命
A. Christ, Being the Life-giving Spirit, Imparting Life by Grace
12当我们来看在基督里的自由这件事，我们需要看见，基督是赐生命的灵，藉著恩典分赐生命；这恩典是由自主之妇人撒拉所豫表的。（二21上，四31。）我们已多次指出，恩典乃是经过过程的神，作了我们的享受。在一章十五节保罗说，神藉著祂的恩典呼召他。这指明神呼召我们的时候，是藉著祂自己这经过过程来作我们享受的一位，来呼召我们。基督是赐生命的灵，祂将生命分赐到我们里面，乃是藉著经过过程来作我们享受的三一神。
12As we consider the matter of freedom in Christ, we need to see that Christ as the life-giving Spirit imparts life by grace. This grace is typified by Sarah, the free woman (2:20a; 4:31). As we have pointed out a number of times, grace is God processed to be our enjoyment. In 1:15 Paul says that God called him through His grace. This indicates that when God called us, He called us by Himself as the One processed to be our enjoyment. Christ as the life-giving Spirit imparts life into us by the Triune God who has been processed to become our enjoyment
13许多基督徒认为恩典只是不配得的好处。按照这个观念，从主得著我们所不配得的东西，就是得著恩典。许多基督徒以为，经历恩典特别是和得著物质的祝福有关。这种对恩典的领会差得太远了。约翰一章十四节告诉我们，话（基督）成了肉体，支搭帐幕在我们中间，丰丰满满的有恩典。这里的意思定规不是说：话成了肉体，丰丰满满的有物质祝福。再者，约翰一章十六节告诉我们，从祂的丰满里我们都领受了，而且恩上加恩。这的确不是指领受一样又一样的物质祝福。新约中所启示的恩典，乃是这位成为肉体的神，临到我们，作我们的享受。在林前十五章十节保罗说，他比别人格外劳苦。在这一节他又说，劳苦的不是他，乃是神的恩与他同在。这指明与保罗同在的恩典，实际上就是神自己。基督藉著三一神经过过程来作我们的享受，就将生命分赐到我们里面。这就是恩典。恩典由撒拉所豫表，撒拉又豫表神的应许。我们已经指出，夏甲是妾，豫表律法。到了四章，我们会看见，这两个妇人乃是寓意，表征两约，生出两种儿女。撒拉所豫表的恩典，乃是基督用来将祂自己分赐到我们里面作生命的凭藉。这与律法迥然不同。
13Many Christians regard grace merely as unmerited favor. According to this concept, to receive something from the Lord that we do not deserve is to receive grace. Many Christians think that the experience of grace is especially related to receiving material blessings. This understanding of grace is far from adequate. In John 1:14 we are told that when the Word (Christ) became flesh and tabernacled among us, He was full of grace. This surely does not mean that the Word which became flesh was full of material blessings. Furthermore, in John 1:16 we are told that of His fullness we have received grace upon grace. This definitely does not refer to receiving one material blessing upon another. The grace revealed in the New Testament is the very God incarnate who comes to us to be our enjoyment. In 1 Corinthians 15:10 Paul says that he labored more than others. In this verse he also says that it was not he who labored, but the grace of God which was with him. This indicates that the grace which was with Paul was actually God Himself. Christ imparts life into our being by the Triune God processed to be our enjoyment. This is grace. Grace is typified by Sarah, who also typifies God’s promise. As we have pointed out, Hagar, the concubine, typifies the law. When we come to chapter four, we shall see that these women are an allegory signifying two covenants that bring forth two kinds of children. The grace typified by Sarah is the means Christ uses to impart Himself into us as life. This is absolutely different from law
二 基督所赐的生命，产生像以撒一样的儿子，好承受神的应许
B. Life, Imparted by Christ, Producing Sons like Isaac to Inherit God’s Promise
14基督所分赐的生命，产生像以撒一样的儿子，就是自主妇人的儿子，好承受神的应许。（四28，30～31。）当我们接受基督作生命，我们就成了神的儿子，好承受神所应许的祝福，为
14The life imparted by Christ produces sons like Isaac, sons of the free woman, who inherit God’s promise (4:28, 30-31). When we received Christ as life, we became sons of God to inherit the blessing promised by God for the fulfillment of God’s purpose.
15著完成神的定旨。
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三 应许的儿子，有分于神生命的恩典，享受生命的自由
C. Sons of Promise Participating in God’s Grace of Life, Enjoying Freedom of Life
16我们这些应许的儿子，有分于神生命的恩典，因而享受生命的自由。（五1。）这就是说，我们得释放脱离对律法的义务，我们也有满足、安息、以及对基督的享受。这自由与律法之下的奴役相对。加拉太二章四节陈明了在基督里的自由，与律法下的奴役之间基本的对比。这指明一个事实：加拉太书给我们好些基本的真理和原则，使我们正确的认识神新约的经纶。有些在主恢复里的圣徒，也许还不清楚神新约的经纶。加拉太书的这些信息，应当帮助我们众人在基础上认识神的经纶。我们要明白加拉太书所陈明的基本用辞、真理和原则，这是很重要的。到目前为止，我们说过两件基本的事。第一是神的儿子与人的宗教相对；第二是在基督里的自由与律法下的奴役相对。我们需要认识神的儿子，也要认识人的宗教和传统。我们也必须认识在基督里的自由，与律法下的奴役之间的对比。为著我们在基督里的自由，赞美主！我们不在律法之下受奴役，我们乃是享受在基督里的自由。我们得释放脱离了义务，并有满足、安息、和在基督里的享受。
16As sons of promise, we participate in God’s grace of life and thereby enjoy the freedom of life (5:1). This means that we have liberation from obligation, and we have satisfaction, rest, and the enjoyment of Christ. This is the freedom that is versus slavery under law. Galatians 2:4 presents the basic contrast between freedom in Christ and slavery under law. This indicates the fact that the book of Galatians gives us a number of basic truths and principles so that we may know God’s New Testament economy in a proper way. Some saints in the Lord’s recovery still may not be clear about God’s New Testament economy. These messages on Galatians should help all of us to know God’secon o my in a basic way. It is crucial for us to understand the basic terms, truths, and principles presented in Galatians. Thus far, we have covered two basic matters. The first is God’sS on versus man’s religion; the second is freedom in Christ versus slavery under law. We need to know the Son of God and also man’s religion and tradition. We also must know the contrast between freedom in Christ and slavery under law. Praise the Lord for our freedom in Christ! We are not in slavery under law—we enjoy freedom in Christ. We are free from obligation, and we have satisfaction, rest, and enjoyment in Christ