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加拉太书生命读经 · 第8篇

福音的真理

THE TRUTH OF THE GOSPEL
1读经：加拉太书2:5b,14a,16,19-20a;3:11,23-25;4:2;6:15。在二章五节和十四节保罗说到福音的真理。在这两节中，真理一辞的意思不是福音的道理或教训，乃是指福音的实际。加拉太书虽然很短，却给了我们福音之实际的完整启示。然而，本书不是说到这启示的细节，而是论到一些基本的原则。所以，在本篇信息中，我们要来看启示在这些基本原则中的福音真理。
1Scripture Reading: Gal. 2:5b, 14a, 16, 19-20a; 3:11, 25; 4:2; 6:15 3:11, 23-25; 4:2; 6:15 In 2:5 and 14 Paul speaks of the truth of the gospel. The word truth in these verses does not mean the doctrine or teaching of the gospel; it denotes the reality of the gospel. Although Galatians is a short book, it affords us a complete revelation of the reality of the gospel. This reve lation, however, is given not in detail, but in certain basic principles. Therefore, in this message we shall cover the truth of the gospel revealed in these basic principles.
2壹人得称义，不是本于行律法福音真理的第一方面乃是：堕落的人不能本于行律法得称义。在二章十六节保罗说，『且知道人得称义，不是本于行律法。』在本节末了保罗宣告说，『因为凡属肉体的人，都不能本于行律法得称义。』二章十六节的肉体，指堕落的人，因他们已成了肉体。（创六3，和合本译为血气。）这样的人，绝不能本于行律法得称义。此外，在三章十一节保罗继续说，『没有一个人凭著律法在神面前得称义，乃是明显的。』在这些经节中保罗清楚的
2I. MAN NOT JUSTIFIED BY WORKS OF LAW The first aspect of the truth of the gospel is that fallen man cannot be justified by works of law. In 2:16 Paul says, “Knowing that a man is not justified by works of law.” At the end of this verse Paul declares, “By works of law no flesh shall be justified.” The word flesh in 2:16 means fallen man who has become flesh (Gen. 6:3). No such man will be justified by works of law. Furthermore, in 3:11 Paul goes on to say, “Now that by law no one is justified before God is evident.” In these verses Paul tells us clearly that no one is justified by works of law
3告诉我们，没有一人本于行律法得称义。
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4基督复临安息日会坚持严守安息日。然而，他们似乎忘了一点：他们因努力遵守安息日的律法，就使自己欠了守全部诫命的债。新约说，我们若遵守全律法，只在一条上跌倒，就是犯了众条。（雅二10。）罗马七章证实我们无法遵守全部的诫命。在七节保罗题到论贪心的诫命时说，『非律法说，「不可起贪心，」我就不知何为贪心。』然后在八节他继续说，『然而罪藉著诫命得著机会，叫诸般的贪心在我里面发动。』保罗越想遵守这诫命，他就越失败。这指明堕落的人不可能遵守神全部的诫命。开倒车回到律法并想要遵守律法，真是何等荒谬！我们实在没有遵守律法的能力。正如保罗在罗马七章十四节所说，律法是属灵的，但我们是属肉的，是已经卖给罪了。所以，凡属肉体的人，都不能本于行律法得称义。
4The Seventh-Day Adventists insist on strict observance of the Sabbath. However, they seem to forget that by endeavoring to keep the law with respect to the Sabbath, they make themselves debtors to keep all the commandments. The New Testament says that if we keep all the commandments except one, we transgress the whole law (James 2:10). Romans 7 proves that we cannot keep all the commandments. In verse 7 Paul refers to the commandment about coveting: “I had not known coveting except the law had said, You shall not covet.” Then in verse 8 he goes on to say, “But sin, taking occasion through the commandment, wrought in me coveting of every kind.” The more Paul tried to keep this commandment, the more he failed. This indicates that it is impossible for fallen man to keep all of God’s commandments. How ridiculous it is to go back to the law and try to keep it! We simply do not have the ability to keep the law. As Paul says in Romans 7:14, the law is spiritual, but we are fleshly, sold under sin. Therefore, by works of law shall no flesh be justified.
贰 律法是监护人，
II. LAW BEING THE CUSTODIAN TO KEEP
看守神的选民直等基督来到
GOD’S CHOSEN PEOPLE UNTIL CHRIST CAME
5既然堕落的人不可能遵守律法，我们会问为甚么要赐下律法。神赐下律法的心意，不是叫人去遵守。当神颁赐律法时，祂知道人不能遵守；神赐律法的目的，是要用律法作监护人，看守祂的百姓，直等基督来到。（加三～24，四2。）神的心意是用律法作为羊圈，把祂的羊看守在其中。
5Since it is not possible for fallen man to keep the law, we may ask why the law was given. It was not God’s in tent i on in giving the law that man should keep it. When God gave the law, He knew that man would not be able to keep it. God’s purpose in giving the law was to use it as a custodian to keep His people until Christ came (3:23-24; 4:2). God’sin tent i on was to use the law as a 23 fold in which to keep His sheep.
6也许你会想，为甚么基督不早一点来到。为甚么祂不在摩西的时候来到？倘若基督早一千六百年来到，就不需要律法了。为甚么祂不在颁赐律法以前来到？要回答这个问题，最好的路就是来看圣经。罗马三章十九至二十节说，『我们晓得律法上的话，都是对律法以下之人说的，好堵住各人的口，叫普世的人都伏在神的审判之下。因为凡属肉体的人，都不能本于行律法在神面前得称义，因为律法本是叫人知罪。』在加拉太三章十九节保罗问道：『这样，律法是为甚么有的？』他在同一节回答自己的问题说，『乃是因过犯添上的。』颁赐律法是要暴露人的所是和人的光景。叫人被暴露最好的路，就是在神属性的光中来看人的光景。十诫主要是由四种神圣的属性组成的，这四种属性就是圣、义、光和爱。神是圣的、义的，祂也是光和爱。你若查看十诫，就会看见牠们把神圣的圣、义、光和爱具体化了。因这缘故，律法就成为神的见证。换言之，十诫见证神是圣的、义的，见证神是光也是爱。神用这个见证来暴露人；人一站在这个见证之前，就暴露出他是有罪的。
6Perhaps you are wondering why Christ did not come earlier than He did. Why did He not come at the time of Moses? If Christ had come sixteen hundred years earlier, there would have been no need for the law. Why did He not come before the law was given? The best way to answer this question is to turn to the Scriptures. Romans 3:19 and 20 say, “Now we know that whatever things the law says it speaks to those who are under the law, that every mouth may be stopped and all the world may become subject to the judgment of God; because by the works of law no flesh shall be justified before Him; for by law is knowledge of sin.” In Galatians 3:19 Paul asks, “Why then the law?” In the same verse he answers his own question: “It was added because of transgressions.” The law was given to expose what man is and where man is. The best way for man to be exposed is to cause his situation to be seen in the light of God’s attributes. The Ten Commandments are composed mainly of four divine attributes: holiness, righteousness, light, and love. God is holy and righteous; He is also light and love. If you look into the Ten Commandments, you will see that they embody the divine holiness, righteousness, light, and love. For this reason, the law became God’s testimony. In other words, the Ten Commandments testify that God is holy and righteous and that God is light and love. God used this testimony to expose man. As man stands before this testimony, his sinfulness is exposed
7当律法颁布时，以色列人答应要遵行神的诫命。（出十九8。）以色列人这样回答之前，西乃山周围的气氛并不可怕。但是当百姓宣告他们要遵行神的诫命时，气氛就变了，变得令人惧怕。神的圣别一显出，百姓就不得进前来。百姓被神圣别的显出吓住了，就央求摩西代表他们到神面前去。这指明律法的功用是要暴露堕落的人类。
7When the law was given, the children of Israel promised to obey God’s commandments (Exo. 19:8). Before the children of Israel responded in this way, the atmosphere around Mount Sinai was not threatening. But when the people declared that they would keep God’s commandments, the atmosphere changed and became terrifying. God exercised His holiness, and the people were not allowed to approach further. Frightened by the manifestation of God’s holiness, the people asked Moses to go to God on their behalf. This indicates that the function of the law is to expose fallen mankind.
8律法的功用是暴露人，同时也看守他们。因此，神用律法作为监护人来看守祂的百姓，如同羊圈在冬天或暴风雨的期间看守羊群。基督来临以前的时代，可以比作冬季。因此，神用律法作羊圈，把百姓看守在其中。犹太教徒盲目的以为律法是为叫他们遵行而颁赐的。他们没有看见，律法是为了看守、监护神的百姓而赐的。保罗在加拉太三章二十三节，把这个基本原则说得很清楚：『但信仰还未来到以先，我们是被看守在律法之下，被圈住好归于那要显示的信仰。』在二十四节他继续说，『这样，律法成了我们的儿童导师，带我们归于基督，好使我们本于信得称义。』这些经节清楚的启示，律法的功用乃是作为监护人。律法暴露人的过犯，同时也看守神的百姓，直等基督来到。基督既已来到，律法就过去了。但无知的犹太教徒想要回到律法，并努力遵行律法。他们没有看见，律法有时代性的功用。当这个功用完成了，律法就不该再存留。顽固的犹太教徒不认识神赐律法的目的。所以，甚至在基督来到以后，他们还持守律法。这违反了神经纶的基本原则。
8As the law functions to expose people, it keeps them. Thus, the law was used by God as a custodian to keep His people just as a fold keeps a flock of sheep during the winter or during a storm. The time before the coming of Christ can be compared to a winter season. Hence, God used the law as a fold in which to guard the people. In their blindness the Judaizers thought that the law had been given for them to keep. They did not realize that the law was given to guard God’sp eople in custody. Paul makes this basic principle clear in Galatians 3:23. “But before faith came we were guarded under law, being shut up unto the faith which was about to be revealed.” In verse 24 he goes on to say, “So the law has become our child-conductor unto Christ, that we might be justified by faith.” These verses reveal clearly that the law functions as a custodian. As it exposed man’s transgression, it guarded God’s people until Christ came. Now that Christ has come, the law is over. But the foolish Judaizers wanted to go back to the law and try to keep it. They did not realize that the law has a dispensational function. When this function has been fulfilled, the law should not remain any longer. The stubborn Judaizers did not know God’s purpose in giving the law. Therefore, even after Christ came, they held to the law. This is against the basic principle of God’secon o my.
9参基督来到以后，律法就过去了在三章二十五节保罗说，『但信仰既然来到，我们就不再在儿童导师的手下了。』基督既已来到，律法就过去了。基督复临安息日会的人需要学习这个基本真理。基督既来了，神赐律法的目的就达到了；律法已将神的百姓交给基督。把神的百姓从基督那里夺去，把他们带回到律法，乃是违反神的经纶。我们必须大胆的告诉基督复临安息日会的人，我们既是基督徒，就不可回到律法去。律法的目的已经达到了。
9III. LAW BEING OVER AFTER CHRIST CAME In 3:25 Paul says, “But faith having come, we are no longer under a child-conductor.” Since Christ has come, the law is over. The Seventh-Day Adventists need to learn this basic truth. Now that Christ has come, God’s purpose in giving the law has been fulfilled. The law has handed God’sp eople over to Christ. It is rebellion against God’secon o my to snatch the people away from Christ and lead them back to the law. We must be bold to tell the Seventh-Day Adventists that, as Christians, we must not go back to the law. The law has fulfilled its purpose
肆 在神新约的经纶之下
IV. UNDER GOD’S NEW TESTAMENT ECONOMY
一 人本于信基督得称义
A. Man Justified by Faith in Christ
10在神新约的经纶之下，我们不是要遵行律法。反之，我们乃是本于信基督得称义。（加二16。）我们也许很熟悉『本于信基督得称义』这句话，以致视为理所当然。但信基督到底是甚么？本于信基督得称义又是甚么意思？信基督，直译，在基督里的信；在基督里的信，指藉著信与祂有生机的联结。正确的传福音不是传道理，而是传神的儿子这个人位。神的儿子是父的具体化身，并且实化为那灵。传福音就是传这个人位。每当我们传福音，我们必须使那些听我们的人，对神的儿子活的人位有印象。不论我们福音信息的题目是甚么，我们传扬的中心必须是这个活的人位。
10Under God’s New Testament economy, we are not to keep the law. On the contrary, we are justified by faith inCh rist (2:1 6). We may be so familiar with the expression “justified by faith in Christ” that we take it for granted. But what actually is faith in Christ, and what does it mean to be justified by faith in Christ? Faith in Christ denotes an organic union through believing. The proper preaching of the gospel is not the preaching of a doctrine; it is the preaching of the Person of the Son of God. The Son of God is the embodiment of the Father and is realized as the Spirit. To preach the gospel is to preach this Person. Whenever we preach the gospel, we must impress those who hear us with the living Person of the Son of God. No matter what the subject of our gospel message may be, the focal point of our preaching must be this living Person.
11信徒本于信基督得称义，这信与他们珍赏神儿子的人位有关。举例来说，在香港有些推销员擅长将玉及其价值介绍给人。他们越说到玉，听的人就自然而然的越珍赏玉。这种珍赏好比我们所说的信。我们传福音时，必须向人陈明基督是真正的玉。我们需要向人陈明基督是最宝贵的一位。我们越描述祂，越说到祂的宝贵，就越有个东西注入到听的人里面。这个注入将成为他们的信，这个信会使他们对我们所传讲的有反应。这样，他们就会珍赏我们向他们陈明的这个人位。这种珍赏就是他们在基督里的信。由于他们珍赏主耶稣，他们便想要得著祂；所传给他们的基督，就在他们里面成为他们藉以相信的信。信就是基督传讲到我们里面，成为我们因珍赏祂而相信的能力。我年轻的时候，听过一篇非常宝贵的福音信息。虽然我曾多年在基督教里，但我从来没有听过这样一篇信息。听了那篇信息之后，我的心被夺了去，因为有种宝贵的成分已经注入到我里面。我没有想要去相信，但我自然而然就珍赏主耶稣。我甘愿撇弃世界，为要得著祂。这就是信。我们也许会引用希伯来十一章一节，但还只是在道理上说到信的定义。在真实经历上对信的定义，乃是耶稣的宝贵注入我们里面。藉著这样的注入，我们就自然而然的相信主耶稣。这个信的定义与我们的经历相符合。道理的教训不能使我们对神儿子人位的宝贵有印象。但有一天我们听见一篇活的信息，满了基督的宝贵。当这个宝贵藉著福音的传扬注入我们里面时，我们自然而然就开始珍赏主耶稣，并且相信祂。我们说，『主耶稣，我爱你，我宝贵你。』这就是有在基督里的信的意思。
11The faith in Christ by which believers are justified is related to their appreciation of the Person of the Son of God. For example, in Hong Kong there are salesmen who are skillful in presenting jade and its values to people. The more they talk about jade, the more the listeners spontaneously appreciate jade. This appreciation can be compared to what we mean by faith. In our preaching of the gospel we must present Christ as the real jade. We need to present Christ as the most precious One to people. The more we describe Him and speak of His preciousness, the more something will be infused into the being of the listeners. This infusion will become their faith, and this faith will cause them to respond to our preaching. In this way they will appreciate the Person we present to them. This appreciation is their faith in Christ. Out of their appreciation for the Lord Jesus, they will want to possess Him. The Christ who has been preached to them will become in them the faith by which they believe. Faith is Christ preached into us to become our capacity to believe through our appreciation of Him. When I was young, I heard a very precious gospel message. Although I had been in Christianity for years, I had never heard such a message. After hearing that message, my heart was captured, for some precious element had been infused into my being. I did not try to believe, but I had a spontaneous appreciation for the Lord Jesus. I was willing to give up the world in order to have Him. This is faith. We may quote Hebrews 1 1:1, but still have only a doctrinal definition of faith. The genuine experiential definition of faith is that faith is the preciousness of Jesus infused into us. Through such an infusion, we spontaneously have faith in the Lord Jesus. This definition of faith matches our experience. The teaching of doctrine did not impress us with the preciousness of the Person of the Son of God. But one day we heard a living message filled with the preciousness of Christ. When this preciousness was infused into us through the preaching of the gospel, we spontaneously began to appreciate the Lord Jesus and to believe in Him. We said, “Lord Jesus, I love You. I treasure You.” This is what it means to have faith in Christ.
12这信创造一种生机的联结，使我们在其中与基督是一。所以，『本于信基督』这句话，实际上是指明一种因著相信基督而成就的生机联结。信基督，或作，『在基督里』的信；『在基督里』一辞，就是指这种生机的联结。我们相信基督以前，我们和基督之间有很大的隔绝。我们是我们，基督是基督。但藉著信，我们联于基督，并与祂成为一。如今我们在基督里，基督也在我们里面。这是
12This faith creates an organic union in which we and Christ are one. Therefore, the expression “by faith in Christ” actually denotes an organic union accomplished by believing in Christ. The term “in Christ” refers to this organic union. Before we believed in Christ, there was a great separation between us and Christ. We were we, and Christ was Christ. But through believing we were joined to Christ and became one with Him. Now we are in Christ, and Christ is in us. This is an organic union, a union in life
13一种生机的联结，在生命里的联结。
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14这种联结可由一棵树的枝子接在另一棵树上来说明。我们藉著在基督里的信，就接枝到基督里面。藉著这个属灵接枝的过程，两种生命就结合成为一个。
14This union is illustrated by the grafting of a branch of one tree into another tree. Through faith in Christ we are grafted into Christ. Through this process of spiritual grafting, two lives are grafted and become one
15许多基督徒对于因信称义的领会很肤浅。倘若我们不是生机的联于基督，祂怎么能成为我们的义？乃是藉著我们与基督生机的联结，神才能算基督为我们的义。因著我们与基督是一，凡属祂的就都是我们的。这就是神算基督为我们的义的根据。婚姻这个例子虽然不很恰当，却能帮助我们说明这件事。假定一个穷苦的女人嫁给一个富翁。藉著这个联结，她就能有分于丈夫的财富。同样的，藉著我们与基督生机的联结，我们就能有分于基督一切的所是和所有。这种联结一发生，在神眼中，基督就成为我们，我们也与祂成为一。惟有如此，我们才能在神面前得称义。很多基督徒对因信称义只有道理上的领会。根据他们的观念，基督是那义者，那在神面前宝座上公义的一位。当我们相信基督，神就算基督为我们的义。这种对称义的领会非常肤浅。我们已经指出，要因信基督得称义，我们就需要由于珍赏祂的宝贵而相信主耶稣。当基督的宝贵藉著福音的传扬注入我们里面时，我们自然而然就珍赏主，并呼求祂。这是真正的相信。藉著这样的相信，我们和基督成为一。所以，神必须算祂为我们的义。当我们相信主耶稣时，我们就有这种经历，虽然我们没有适当的辞句来解释。我们听了福音，就开始觉得主的宝贵。这生发活的信，将我们生机的联于基督。从那时起，基督和我们就在生命和实际上成为一。所以，因信称义不仅仅是地位的事，也是生机的事，在生命里的事。与基督生机的联结，藉著我们珍赏祂所产生活的信，自然而然就得以完成。这就是因信基督得称义。
15Many Christians have a shallow understanding of justification by faith. How could Christ be our righteousness if we were not organically united to Him? It is by means of our organic union with Christ that God can reckon Christ as our righteousness. Because we and Christ are one, whatever belongs to Him is ours. This is the basis upon which God counts Christ as our righteousness. Marriage is a helpful illustration of this, although it is inadequate. Suppose a poor woman is united in marriage to a wealthy man. Through this union she participates in the wealth of her husband. In like manner, through our organic union with Christ, we share whatever Christ is and has. As soon as this union takes place, in the eyes of God Christ becomes us, and we become one with Him. Only in this way can we be justified before God. Many Christians have a mere doctrinal understanding of justification by faith. According to their concept, Christ is the just One, the righteous One on the throne in the presence of God. When we believe in Christ, God reckons Christ to be our righteousness. This understanding of justification is very shallow. As we have pointed out, in order to be justified by faith in Christ, we need to believe in the Lord Jesus out of an appreciation of His preciousness. As Christ’s preciousness is infused into us through the preaching of the gospel, we spontaneously appreciate the Lord and call on Him. This is genuine believing. Through such a believing we and Christ become one. Therefore, God must reckon Him as our righteousness. When we believed in the Lord Jesus, we had this kind of experience, although we did not have the terminology to explain it. When we heard the gospel, we began to sense the Lord’s preciousness. This gave rise to the living faith that joined us to Christ organically. From that time onward, Christ and we became one in life and in reality. Therefore, justification by faith is not merely a matter of position. It is also an organic matter, a matter in life. The organic union with Christ is accomplished spontaneously through the living faith produced by our appreciation of Him. This is to be justified by faith in Christ
二 人本于信得生并活著
B. Man Having Life and Living by Faith
16在神新约的经纶里，人也本于信得生并活著。在三章十一节保罗说，『义人必本于信得生并活著。』这里的『得生』，意思就是得生命。因著与主有生机的联结，在我们里面就有了生命。不仅如此，我们也凭信而活，这信就是我们对宝贵的主耶稣的珍赏。我们
16In God’s New Testament economy, man also has life by faith and lives by faith. In 3:11 Paul says, “The just by faith shall live.” The word “live” here implies to have life. As a result of the organic union, we have life in us. Furthermore, we live by the faith which is our appreciation of the precious Lord Jesus. We not only have life, but we also live by this life
17不仅有生命，并且也凭这生命活著。
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三 人向律法死了，叫他可以向神活著
C. Man Being Dead to Law That He Might Live to God
18在二章十九节保罗说，『我藉著律法，已经向律法死了，叫我可以向神活著。』在道理上很难解释甚么是向律法死了，叫我们可以向神活著。在我们经历的光中来看这事，是最有帮助的。我们基督徒的经历证实，当我们与基督生机的联结发生时，我们就感觉到我们向著世界、罪恶、自己、和一切律法的义务死了；同时，我们也感觉到向神活著的事实。也许在我们初次察觉这事时，我们没有知识，也没有言辞来说明。或许你说，『主耶稣，从现在起，除了你以外，我不在意别的。我不在意我的教育、工作或前途。我甚至不在意我的家庭或自己的生命。主耶稣，我只在意你。』这就是向一切事死了，为要向神活著。
18In 2:19 Paul says, “For I through law have died to law that I might live to God.” It is very difficult to explain in doctrine what it means to die to the law so that we might live to God. It is most helpful to consider this matter in the light of our experience. Our Christian experience proves that as soon as our organic union with Christ took place, we had the sense that we were dead to the world, to sin, to the self, and to all the obligations of the law. At the same time, we were conscious of the fact that we were alive to God. Probably when we first realized this, we had neither the knowledge nor the terminology to explain it. Perhaps you said, “Lord Jesus, from now on I don’t care for anything other than You. I don’t care for my education, my work, or my future. I don’t even care for my family or my own life. Lord Jesus, I care only for You.” This is to be dead to everything in order to live to God
四 人有基督活在他里面
D. Man Having Christ Living in Him
19我们这些向律法死了并向神活著的人，有基督在我们里面活著。在二章二十节保罗说，『我已经与基督同钉十字架；现在活著的，不再是我，乃是基督在我里面活著。』这也是福音
19As those who are dead to the law and alive to God, we have Christ living in us. In 2:20 Paul says, “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.” This also is a basic aspect of the truth of the gospel
20真理的一个基本方面。
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五 人成为新造
E. Man Being a New Creation
21福音真理的另一方面乃是人在基督里成为新造。加拉太六章十五节说，『受割礼不受割礼都无关紧要，要紧的乃是作新造。』新造就是神与人的调和。当三一神在基督里，藉著那灵作到我们里面时，新造就发生。这是神性与人性的调和。活在这个新造里远超过试著遵守律法。加拉太的信徒回到律法去是何等愚昧！他们应当凭信留在基督里。在这个与基督的联结里，基督活在我们里面，使我们成为新造。虽然我们还是神所造的，但我们却与神这位创造者调和。我们既与创造者成为一，祂的生命成为我们的生命，我们的生活也就成为祂的生活。这种调和产生一个新造。这不是因著行律法，乃是因著信基督而成就的。
21Another aspect of the truth of the gospel is that in Christ man is to be a new creation. Galatians 6:15 says, “For neither is circumcision anything nor uncircumcision, but a new creation.” The new creation is the mingling of God with man. The new creation takes place when the Triune God in Christ through the Spirit is wrought into our being. This is the mingling of divinity with humanity. Living in this new creation far surpasses trying to keep the law. How foolish the Galatian believers were in going back to the law! They should remain in Christ by faith. In this union with Christ, Christ lives in us, and we become a new creation. Although we remain God’s creature, we are nonetheless mingled with God the Creator. Having become one with the Creator, His life becomes our life, and our living becomes His living. This mingling produces a new creation. This is not accomplished by works of law, but by faith in Christ.