1
Ga 2:1-21.
英語原文
Ga 2:1-21.
HIS CO-ORDINATE AUTHORITY AS APOSTLE OF THE CIRCUMCISION RECOGNIZED BY THE APOSTLES. PROVED BY HIS REBUKING PETER FOR TEMPORIZING AT ANTIOCH: HIS REASONING AS TO THE INCONSISTENCY OF JUDAIZING WITH JUSTIFICATION BY FAITH.
1. Translate, "After fourteen years"; namely, from Paul's conversion inclusive [ALFORD]. In the fourteenth year from his conversion [BIRKS]. The same visit to Jerusalem as in
Ac 15:1-4
(A.D. 50), when the council of the apostles and Church decided that Gentile Christians need not be circumcised. His omitting allusion to that decree is; (1) Because his design here is to show the Galatians his own independent apostolic authority, whence he was not likely to support himself by their decision. Thus we see that general councils are not above apostles. (2) Because he argues the point upon principle, not authoritative decisions. (3) The decree did not go the length of the position maintained here: the council did not impose Mosaic ordinances; the apostle maintains that the Mosaic institution itself is at an end. (4) The Galatians were Judaizing, not because the Jewish law was imposed by authority of the Church as necessary to Christianity, but because they thought it necessary to be observed by those who aspired to higher perfection
(Ga 3:3; 4:21).
The decree would not at all disprove their view, and therefore would have been useless to quote. Paul meets them by a far more direct confutation, "Christ is of no effect unto you whosoever are justified by the law"
(Ga 5:4),
[PALEY].
Titus . . . also--specified on account of what follows as to him, in
Ga 2:3.
Paul and Barnabas, and others, were deputed by the Church of Antioch
(Ac 15:2)
to consult the apostles and elders at Jerusalem on the question of circumcision of Gentile Christians.
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2. 是由于启示——不是因为绝对依赖耶路撒冷的使徒，而是由于独立的属神"启示"。这与《使徒行传》15:2 所说他同时是安提阿教会的代表完全一致。他因这启示被引导，建议差遣代表团。可比照彼得因异象、同时也因哥尼流的使者，被引导往凯撒利亚去的事
徒 10:1-22。
我把……传给——即"给使徒和长老们"
(徒 15:2):
特别给使徒
(加 2:9)。
私下——为的是他和耶路撒冷的使徒可以预先定下当采纳并在公开会议前提出的各项原则
(徒 15:1-29)。
耶路撒冷的使徒事先知道保罗传给外邦人的福音与他们所传的相同，并已在外邦归信者身上结出蒙神印证的果子，这是必要的。他和巴拿巴向会众讲述的，不是他们所传之道的性质（保罗是私下对使徒讲的），而只是为印证神认可他们向外邦人传道所赐的神迹
(徒 15:12)。
那有名望的人——雅各、矶法、约翰，可能还有几位"长老"；
加 2:6，
"那些似乎是领袖的"。
惟恐 等——"惟恐我是、或曾经是徒然奔跑"；即叫他们看见我并没有、也不曾徒然奔跑。保罗自己并不怕徒然奔跑或曾经徒然奔跑；而是怕若他不加说明，就会在他们看来如此。他的奔跑是将福音迅速传给外邦人（参"奔跑"，边注，
帖后 3:1
"主的道……快快行开"）。若割礼是必需的，他的奔跑就徒然了，因为他没有要求归信者受割礼。
英語原文
2. by revelation--not from being absolutely dependent on the apostles at Jerusalem, but by independent divine "revelation." Quite consistent with his at the same time, being a deputy from the Church of Antioch, as
Ac 15:2
states. He by this revelation was led to suggest the sending of the deputation. Compare the case of Peter being led by vision, and at the same time by Cornelius' messengers, to go to Cæsarea,
Ac 10:1-22.
I . . . communicated unto them--namely, "to the apostles and elders"
(Ac 15:2):
to the apostles in particular
(Ga 2:9).
privately--that he and the apostles at Jerusalem might decide previously on the principles to be adopted and set forward before the public council
(Ac 15:1-29).
It was necessary that the Jerusalem apostles should know beforehand that the Gospel Paul preached to the Gentiles was the same as theirs, and had received divine confirmation in the results it wrought on the Gentile converts. He and Barnabas related to the multitude, not the nature of the doctrine they preached (as Paul did privately to the apostles), but only the miracles vouchsafed in proof of God's sanctioning their preaching to the Gentiles
(Ac 15:12).
to them . . . of reputation--James, Cephas, and John, and probably some of the "elders";
Ga 2:6,
"those who seemed to be somewhat."
lest, &c.--"lest I should be running, or have run, in vain"; that is, that they might see that I am not running, and have not run, in vain. Paul does not himself fear lest he be running, or had run, in vain; but lest he should, if he gave them no explanation, seem so to them. His race was the swift-running proclamation of the Gospel to the Gentiles (compare "run," Margin, for "Word . . . have free course,"
2Th 3:1).
His running would have been in vain, had circumcision been necessary, since he did not require it of his converts.
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3. 但是——他们远远不至于把我看作徒然奔跑，"连与我同行的提多，虽是希腊人（故未受割礼），也没有被勉强受割礼。" 希腊文当如此译。"假弟兄"
加 2:4
（"信主的法利赛教门的人"
徒 15:5）
要求给他行割礼。然而使徒们因保罗和巴拿巴的坚决
(加 2:5)
所约束，并没有勉强或坚持要他受割礼。这样他们实际上认可了保罗在外邦人中所采取的路线，并承认他作为使徒的独立性：这正是他要向加拉太人陈明的要点。另一方面，提摩太因是进门的外邦归信者，又是犹太妇人之子
(徒 16:1)，
保罗就给他行了割礼
(徒 16:3)。
只要犹太政体和圣殿尚存，对犹太人和归信者而言，基督教并不干涉那些仅作为社会条例来看待的犹太习俗——虽然它们已不再具有宗教意义；后者倾覆之后，这些习俗自然就停止了。若对外邦归信者坚持犹太习俗，就会把它们变成基督教的必需部分。若在起初对犹太人粗暴地违背这些习俗，就与那种（在无关紧要的事上）向什么样的人就作什么样的人、为要多得人的爱心不相合
(林前 9:22；
参
罗 14:1-7, 13-23)。
保罗带着提多同行，作为福音在未受割礼的外邦人身上之大能的活榜样。
英語原文
3. But--So far were they from regarding me as running in vain, that "not even Titus who was with me, who was a Greek (and therefore uncircumcised), was compelled to be circumcised." So the Greek should be translated. The "false brethren,"
Ga 2:4
("certain of the sect of the Pharisees which believed,"
Ac 15:5),
demanded his circumcision. The apostles, however, constrained by the firmness of Paul and Barnabas
(Ga 2:5),
did not compel or insist on his being circumcised. Thus they virtually sanctioned Paul's course among the Gentiles and admitted his independence as an apostle: the point he desires to set forth to the Galatians. Timothy, on the other hand, as being a proselyte of the gate, and son of a Jewess
(Ac 16:1),
he circumcised
(Ac 16:3).
Christianity did not interfere with Jewish usages, regarded merely as social ordinances, though no longer having their religious significance, in the case of Jews and proselytes, while the Jewish polity and temple still stood; after the overthrow of the latter, those usages naturally ceased. To have insisted on Jewish usages for Gentile converts, would have been to make them essential parts of Christianity. To have rudely violated them at first in the case of Jews, would have been inconsistent with that charity which (in matters indifferent) is made all things to all men, that by all means it may win some
(1Co 9:22;
compare
Ro 14:1-7, 13-23).
Paul brought Titus about with him as a living example of the power of the Gospel upon the uncircumcised heathen.
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4. 这件事——即关于提多我所行的（即不容他受割礼），不是出于对割礼的轻视，而是"因为有偷着引进来的假弟兄"
(徒 15:1, 24)，
若我容让他受割礼的要求，他们就会把这事曲解为我视割礼为必需的证据。
偷着引进来——"以隐蔽手段带进来的"。
私下——隐秘地。
窥探——如伪装成朋友的仇敌，想要毁坏、剥夺我们的
自由——脱离仪文律法之轭的自由。他们若发现我们因惧怕使徒而给提多行割礼，就会以此为由坚持把律法之轭加在外邦人身上。
要叫我们作奴仆——希腊文的未来式暗示结果上奴役的确实性与持续性。
英語原文
4. And that--that is, What I did concerning Titus (namely, by not permitting him to be circumcised) was not from contempt of circumcision, but "on account of the false brethren"
(Ac 15:1, 24)
who, had I yielded to the demand for his being circumcised, would have perverted the case into a proof that I deemed circumcision necessary.
unawares--"in an underhand manner brought in."
privily--stealthily.
to spy out--as foes in the guise of friends, wishing to destroy and rob us of
our liberty--from the yoke of the ceremonial law. If they had found that we circumcised Titus through fear of the apostles, they would have made that a ground for insisting on imposing the legal yoke on the Gentiles.
bring us into bondage--The Greek future implies the certainty and continuance of the bondage as the result.
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5. 希腊文作"我们就是一刻的工夫也没有向他们屈从。" 阿尔福德（Alford）将希腊文的冠词译作"以那所要求于我们的屈服"。意思更应是：若是出于爱心（若不涉及原则问题），我们本甘愿让步 [本格尔]，但在涉及"福音的真理"
(加 2:14; 西 1:5)
之处，即唯独因信称义（不靠律法的行为）这一根本真理与别的福音相争之时
(加 1:6)，
我们绝不以屈服的方式让步。精确而不妥协的真理不放弃任何属于它的事物，也不容许任何与它不一致的事物 [本格尔]。
为要叫福音的真理——指外邦人。我们为你们的缘故捍卫了你们真实的信仰与自由，如今你们倒要弃绝。
英語原文
5. Greek, "To whom not even for an hour did we yield by subjection." ALFORD renders the Greek article, "with THE subjection required of us." The sense rather is, We would willingly have yielded for love [BENGEL] (if no principle was at issue), but not in the way of subjection, where "the truth of the Gospel"
(Ga 2:14; Col 1:5)
was at stake (namely, the fundamental truth of justification by faith only, without the works of the law, contrasted with another Gospel,
Ga 1:6).
Truth precise, unaccommodating, abandons nothing that belongs to itself, admits nothing that is inconsistent with it [BENGEL].
might continue with you--Gentiles. We defended for your sakes your true faith and liberties, which you are now renouncing.
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6. 希腊文作"从那些……的人"等。他本想用"我未得特别的益处"来完成句子，却改为"他们……没有加增我什么"。
不偏待人——即不显出任何偏袒；"不徇人的情面"
(弗 6:9)。
似乎——不是说他们似乎是他们实际不是的，而是"被视为有相当地位的人"；并不暗示他们如此被看待是不公的。
商议之中没有加增——或"传授"；与
加 1:16
"我没有与血气之人商议"中的希腊文相同。我归信时未借商议向他们传授什么，他们如今也未在我所已知之上加添什么。这就向加拉太人证明了他作为使徒的独立性。
英語原文
6. Greek, "From those who," &c. He meant to complete the sentence with "I derived no special advantage"; but he alters it into "they . . . added nothing to me."
accepteth--so as to show any partiality; "respecteth no man's person"
(Eph 6:9).
seemed to be somewhat--that is, not that they seemed to be what they were not, but "were reputed as persons of some consequence"; not insinuating a doubt but that they were justly so reputed.
in conference added--or "imparted"; the same Greek as in
Ga 1:16,
"I conferred not with flesh and blood." As I did not by conference impart to them aught at my conversion, so they now did not impart aught additional to me, above what I already knew. This proves to the Galatians his independence as an apostle.
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7. 反倒——相反。他们非但未向我加添任何新亮光，反而赞同了我和巴拿巴借独立启示所进入的新路。他们非但没有责备，反而衷心赞许我独立的路线，即向外邦人传福音不要求受割礼的这一创举。
看见了——从我给他们看见的果效，即所"运行"的
(加 2:8; 徒 15:12)。
托付给我——希腊文作"我被托付"。
未受割礼人的福音——即外邦人的福音，他们不必受割礼就能归信。
受割礼的人……彼得——彼得原是最早向外邦人开门的
(徒 10:1-48; 15:7)。
但在事工领域的最终分配上，犹太人归他负责（参
彼前 1:1)。
另一方面，保罗也写信给希伯来人（又参
西 4:11)，
虽然他的主要工作是在外邦人中间。《罗马书》16章凭圣灵的预知所列的名单中没有提到彼得，表明那时彼得住罗马一事，更不用说他的居首权，尚不为人所知。这里所分派给他的领域也显明同样的事实。
英語原文
7. contrariwise--on the contrary. So far from adding any new light to ME, THEY gave in THEIR adhesion to the new path on which Barnabas and I, by independent revelation, had entered. So far from censuring, they gave a hearty approval to my independent course, namely, the innovation of preaching the Gospel without circumcision to the Gentiles.
when they saw--from the effects which I showed them, were "wrought"
(Ga 2:8; Ac 15:12).
was committed unto me--Greek, "I was entrusted with."
gospel of the uncircumcision--that is, of the Gentiles, who were to be converted without circumcision being required.
circumcision . . . unto Peter--Peter had originally opened the door to the Gentiles
(Ac 10:1-48; 15:7).
But in the ultimate apportionment of the spheres of labor, the Jews were assigned to him (compare
1Pe 1:1).
So Paul on the other hand wrote to the Hebrews (compare also
Col 4:11),
though his main work was among the Gentiles. The non-mention of Peter in the list of names, presciently through the Spirit, given in the sixteenth chapter of Romans, shows that Peter's residence at Rome, much more primacy, was then unknown. The same is palpable from the sphere here assigned to him.
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8. 那感动——神
(林前 12:6)。
感动——即借圣灵隐秘的大能，使所传的道在归信上有效力，不仅借可感觉的神迹而已。
在彼得——埃利科特（Ellicott）等人译作"为彼得"。格劳修斯（Grotius）按英文译本译。
……身上——以……为目的。
也——同先前的译法，因希腊文相同，作"感动"。
在我身上——"为（或'在'）我也。"
英語原文
8. he--God
(1Co 12:6).
wrought effectually--that is, made the preached word efficacious to conversion, not only by sensible miracles, but by the secret mighty power of the Holy Ghost.
in Peter--ELLICOTT and others, translate, "For Peter." GROTIUS translates as English Version.
to--with a view to.
was mighty--Translate as before, the Greek being the same, "wrought effectually."
in me--"for (or 'in') me also."
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9. 雅各——在最古抄本中列于首位，甚至在彼得之前，因他是耶路撒冷的监督，因此主持那次会议
(徒 15:1-29)。
他因严格遵守律法而被称为"义者"，所以在犹太派中尤其得人心，虽未落入他们的极端；而彼得因与外邦基督徒交往，与他们稍有疏远。每位使徒都被分派最适合其性情的领域：坚守律法的雅各——耶路撒冷的犹太人；曾向外邦人开门却有犹太倾向的彼得——分散中的犹太人；因归信之神迹和压倒性的骤然，使他早期犹太成见的整个流向完全转到相反方向的保罗——外邦人。使徒们不是分别个别地，而是共同地在使徒职分中代表独一的元首基督。各色的十二块根基石，连于其所靠的那块大根基石上
(林前 3:11; 启 21:14, 19, 20)。
约翰在耶稣生前已得外邦人被接纳的暗示
(约 12:20-24)。
称为——即被视为（见
加 2:2
及
加 2:6
注释）
柱石，即教会的有力支持者（参
箴 9:1; 启 3:12)。
知道所赐给我的恩典——
(彼后 3:15)。
向我和巴拿巴用右手行相交之礼——承认我为使徒职分中的同工，并承认我借特别启示传给外邦人的福音与他们的相同。参
哀 5:6; 结 17:18
的用语。
外邦人——即列国。
英語原文
9. James--placed first in the oldest manuscripts, even before Peter, as being bishop of Jerusalem, and so presiding at the council
(Ac 15:1-29).
He was called "the Just," from his strict adherence to the law, and so was especially popular among the Jewish party though he did not fall into their extremes; whereas Peter was somewhat estranged from them through his intercourse with the Gentile Christians. To each apostle was assigned the sphere best suited to his temperament: to James, who was tenacious of the law, the Jerusalem Jews; to Peter, who had opened the door to the Gentiles but who was Judaically disposed, the Jews of the dispersion; to Paul, who, by the miraculous and overwhelming suddenness of his conversion, had the whole current of his early Jewish prejudices turned into an utterly opposite direction, the Gentiles. Not separately and individually, but collectively the apostles together represented Christ, the One Head, in the apostleship. The twelve foundation-stones of various colors are joined together to the one great foundation-stone on which they rest
(1Co 3:11; Re 21:14, 19, 20).
John had got an intimation in Jesus' lifetime of the admission of the Gentiles
(Joh 12:20-24).
seemed--that is, were reputed to be (see on
Ga 2:2
and
Ga 2:6)
pillars, that is, weighty supporters of the Church (compare
Pr 9:1; Re 3:12).
perceived the grace . . . given unto me--
(2Pe 3:15).
gave to me and Barnabas the right hands of fellowship--recognizing me as a colleague in the apostleship, and that the Gospel I preached by special revelation to the Gentiles was the same as theirs. Compare the phrase,
La 5:6; Eze 17:18.
heathen--the Gentiles.
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10. 记念穷人——指当时困苦的犹太基督徒，即犹太地的基督徒。保罗和巴拿巴已经这样作了
(徒 11:23-30)。
这事——正是这件事。
我——也"热心"
(徒 24:17; 罗 15:25; 林前 16:1; 林后 8:1-9:15)。
保罗一方面否认靠善行称义，一方面对善行热心。
英語原文
10. remember the poor--of the Jewish Christians in Judea, then distressed. Paul and Barnabas had already done so
(Ac 11:23-30).
the same--the very thing.
I . . . was forward--or "zealous"
(Ac 24:17; Ro 15:25; 1Co 16:1; 2Co 8:1-9:15).
Paul was zealous for good works, while denying justification by them.
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11. 彼得——最古抄本作"矶法"。保罗当面抵挡彼得，是前者为他的使徒职分相对于其他使徒的独立性所提供的最强证据，并推翻了罗马教会关于彼得至上权的教义。使徒并不总是受灵感；但写圣经时却总是如此。那么，若写圣经的受感之人，在其他时候尚且不一定无错，那保守圣经的非受感之人就更不用说了。教父作为事实的见证人，大体可信，但在意见上不可盲目追随。
到了安提阿——那时安提阿是外邦教会的堡垒：在那里福音第一次传给拜偶像的外邦人，也是"基督徒"之名初次被使用之地
(徒 11:20, 26)，
据说彼得后来在那里作监督。安提阿的问题，不是外邦人可否不受割礼就被纳入基督教恩约之内——那是不久前耶路撒冷会议所决定的——而是外邦基督徒可否不遵行犹太制度，就与犹太基督徒有社交往来。犹太派教师在会议通过承认外邦基督徒平等权利的决议之后不久，就来到外邦人聚集之地安提阿
(徒 11:20-26)，
要看看对犹太人而言如此奇异的事——人不受割礼就被纳入教会的交通。他们带着偏见看待这事，便削弱了耶路撒冷决定的效力；大概也想监视外邦人中间的犹太基督徒是否违犯律法——那决定在文字上并没有许可他们如此行，只是给了外邦人自由
(徒 15:19)。
有可责之处——更准确地说"（自）定罪的"；他一时所行的，定了他另一时所行相反之事的罪。
英語原文
11. Peter--"Cephas" in the oldest manuscripts Paul's withstanding Peter is the strongest proof that the former gives of the independence of his apostleship in relation to the other apostles, and upsets the Romish doctrine of Peter's supremacy. The apostles were not always inspired; but were so always in writing the Scriptures. If then the inspired men who wrote them were not invariably at other times infallible, much less were the uninspired men who kept them. The Christian fathers may be trusted generally as witnesses to facts, but not implicitly followed in matters of opinion.
come to Antioch--then the citadel of the Gentile Church: where first the Gospel was preached to idolatrous Gentiles, and where the name "Christians" was first given
(Ac 11:20, 26),
and where Peter is said to have been subsequently bishop. The question at Antioch was not whether the Gentiles were admissible to the Christian covenant without becoming circumcised--that was the question settled at the Jerusalem council just before--but whether the Gentile Christians were to be admitted to social intercourse with the Jewish Christians without conforming to the Jewish institution. The Judaizers, soon after the council had passed the resolutions recognizing the equal rights of the Gentile Christians, repaired to Antioch, the scene of the gathering in of the Gentiles
(Ac 11:20-26),
to witness, what to Jews would look so extraordinary, the receiving of men to communion of the Church without circumcision. Regarding the proceeding with prejudice, they explained away the force of the Jerusalem decision; and probably also desired to watch whether the Jewish Christians among the Gentiles violated the law, which that decision did not verbally sanction them in doing, though giving the Gentiles latitude
(Ac 15:19).
to be blamed--rather, "(self)-condemned"; his act at one time condemning his contrary acting at another time.
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12. 有几个人——指人：也许雅各的观点（他并不比彼得更无谬误）是：犹太归信者仍当遵守犹太仪文，而外邦人则如他与会议所决定的，可免这些
(徒 15:19)。
不过，尼安德也许说得对，认为这些自封为雅各代表的人其实并非从他而来。
徒 15:24
支持此说。"从雅各那里来的人"，也许只是说他们来自雅各监督之下的耶路撒冷教会。然而雅各确实倾向律法主义，这正是他在犹太派中具有影响力的原因
(徒 21:18-26)。
和外邦人一同吃饭——正如
徒 10:10-20, 48
所记，按异象的命令而行
(徒 11:3-17)。
然而终究，这同一位彼得因惧怕人
(箴 29:25)，
对他自己曾如此清楚宣告的原则不忠
(徒 15:7-11)。
我们在他身上认出那同一旧性情：它曾使他在忠心为基督作见证之后，短暂地否认祂。"总是头一个认出大真理，也是头一个从大真理上退缩" [阿尔福德]。福音书与书信之间在性格描绘上的一项无意中的巧合，显示出两者的一致。基督徒之间在地上的误解在基督里消逝，何等美好。因为在
彼后 3:15，
彼得称赞的正是保罗那些书信——他知道其中含有对自己的定罪。两位使徒虽相离、性情各异，但在基督里合而为一。
退去——希腊文作"开始退去"等。这暗示逐渐的后退；"隔开"则是完全的断绝。
英語原文
12. certain--men: perhaps James' view (in which he was not infallible, any more than Peter) was that the Jewish converts were still to observe Jewish ordinances, from which he had decided with the council the Gentiles should be free
(Ac 15:19).
NEANDER, however, may be right in thinking these self-styled delegates from James were not really from him.
Ac 15:24
favors this. "Certain from James," may mean merely that they came from the Church at Jerusalem under James' bishopric. Still James' leanings were to legalism, and this gave him his influence with the Jewish party
(Ac 21:18-26).
eat with . . . Gentiles--as in
Ac 10:10-20, 48,
according to the command of the vision
(Ac 11:3-17).
Yet after all, this same Peter, through fear of man
(Pr 29:25),
was faithless to his own so distinctly avowed principles
(Ac 15:7-11).
We recognize the same old nature in him as led him, after faithfully witnessing for Christ, yet for a brief space, to deny Him. "Ever the first to recognize, and the first to draw back from great truths" [ALFORD]. An undesigned coincidence between the Gospels and the Epistle in the consistency of character as portrayed in both. It is beautiful to see how earthly misunderstandings of Christians are lost in Christ. For in
2Pe 3:15,
Peter praises the very Epistles of Paul which he knew contained his own condemnation. Though apart from one another and differing in characteristics, the two apostles were one in Christ.
withdrew--Greek, "began to withdraw," &c. This implies a gradual drawing back; "separated," entire severance.
13
無題
13. 其余的——希腊文作"其余的人"。
犹太人——指犹太基督徒。
也装假——希腊文作"在装假上一同有分"，即因惧怕人而活得好像律法是称义所必需，尽管他们从神那里知道他们与外邦人同吃的基督徒自由，并且已经享受过
(徒 11:2-17)。
这一情形与
林前 8:1-10:33;
罗 14:1-23
的情形不同。
那里不是关乎自由、并宽容别人软弱的问题，而是关乎福音本质的问题——外邦人是否为要称义，实际上"被勉强像犹太人一样生活"
(加 2:14)。
连巴拿巴——"连巴拿巴也"：最不可能被引入这种错误的人之一，因他与保罗一同最先向拜偶像的外邦人传道；这显出坏榜样与人数的力量。在安提阿——外邦基督教的首府、基督教宣教的中心——这争议最初发生，如今又在同一地点重新爆发；在这里保罗头一次遇到后来在他一切事工现场逼迫他的那个党派
(徒 15:30-35)。
英語原文
13. the other--Greek, "the rest."
Jews--Jewish Christians.
dissembled likewise--Greek, "joined in hypocrisy," namely, in living as though the law were necessary to justification, through fear of man, though they knew from God their Christian liberty of eating with Gentiles, and had availed themselves of it already
(Ac 11:2-17).
The case was distinct from that in
1Co 8:1-10:33; Ro 14:1-23.
It was not a question of liberty, and of bearing with others' infirmities, but one affecting the essence of the Gospel, whether the Gentiles are to be virtually "compelled to live as do the Jews," in order to be justified
(Ga 2:14).
Barnabas also--"Even Barnabas": one least likely to be led into such an error, being with Paul in first preaching to the idolatrous Gentiles: showing the power of bad example and numbers. In Antioch, the capital of Gentile Christianity and the central point of Christian missions, the controversy first arose, and in the same spot it now broke out afresh; and here Paul had first to encounter the party that afterwards persecuted him in every scene of his labors
(Ac 15:30-35).
14
無題
14. 行得不正——字面作"直"："没有用正直的脚步行事"。参
加 6:16。
福音的真理——这真理教导：靠律法的功德和仪文称义与借基督得救赎不相容。这里保罗独自维护真道以对抗犹太教，正如后来对抗异教
(提后 4:16, 17)。
彼得——最古抄本作"矶法"。
当面——
(提前 5:20)。
你既是 等——"你既是犹太人（所以看似比外邦人更受律法的约束），却生活像外邦人（习惯上毫无顾忌、出于确信地吃各样食物
徒 15:10, 11，
并在其他方面也活得好像律法规条绝不称义
加 2:12)，
不像犹太人，怎会（最古抄本如此读，而非'为什么'）勉强外邦人像犹太人那样生活？"（字面作犹太化，即守犹太人的仪文习俗：从前是对律法的顺服，如今只是单纯的犹太教）。彼得崇高的权柄，会迫使外邦基督徒视犹太化为众人所必需，因为犹太基督徒若没有它，就不能与外邦归信者在交通中相处。
英語原文
14. walked not uprightly--literally, "straight": "were not walking with straightforward steps." Compare
Ga 6:16.
truth of the gospel--which teaches that justification by legal works and observances is inconsistent with redemption by Christ. Paul alone here maintained the truth against Judaism, as afterwards against heathenism
(2Ti 4:16, 17).
Peter--"Cephas" in the oldest manuscripts
before . . . all--
(1Ti 5:20).
If thou, &c.--"If thou, although being a Jew (and therefore one who might seem to be more bound to the law than the Gentiles), livest (habitually, without scruple and from conviction,
Ac 15:10, 11)
as a Gentile (freely eating of every food, and living in other respects also as if legal ordinances in no way justify,
Ga 2:12),
and not as a Jew, how (so the oldest manuscripts read, for 'why') is it that thou art compelling (virtually, by thine example) the Gentiles to live as do the Jews?" (literally, to Judaize, that is, to keep the ceremonial customs of the Jews: What had been formerly obedience to the law, is now mere Judaism). The high authority of Peter would constrain the Gentile Christians to regard Judaizing as necessary to all, since Jewish Christians could not consort with Gentile converts in communion without it.
15
無題
15, 16. 这两节当连起来读，并按多数最古抄本在
加 2:16
开头读作"但是"：
"我们（我与彼得）生来（不是因入教）就是犹太人，不是从外邦人中出来的罪人（犹太人对他族的说法），然而（字面作'但是'）既然知道……连我们（承接
加 2:15
的'我们'，'我们也'，与外邦罪人一样，抛弃对律法的信靠）也已经信了" 等。
英語原文
15, 16. Connect these verses together, and read with most of the oldest manuscripts "But" in the beginning of
Ga 2:16:
"We (I and thou, Peter) by nature (not by proselytism), Jews, and not sinners as (Jewish language termed the Gentiles) from among the Gentiles, YET (literally, 'BUT') knowing that . . . even we (resuming the 'we' of
Ga 2:15,
'we also,' as well as the Gentile sinners; casting away trust in the law), have believed," &c.
16
無題
16. 不因行律法称义——作为称义的根据。"律法的行为"是以律法为对象的行为——即为履行律法而行的 [阿尔福德]。
只——当译作"但只（别无他途）借信耶稣基督"——作为称义的工具与媒介。
耶稣基督——第二种情形按最古抄本当读"基督耶稣"——弥赛亚身份在犹太信徒的情形中更为突出，如第一种情形中的"耶稣"指一般命题。
因信基督称义——即借着作信心对象的基督，作为我们称义的根据。
有血气的没有因行律法称义*——他以这一条作为神学的公理来立论，指
诗 143:2。
"摩西与耶稣基督、律法与应许、行与信、行为与信心、工价与恩赐、咒诅与福——被呈现为截然对立" [本格尔]。就称义而言，道德律比仪文律更具律法性——后者是初步和预备性的福音。所以"西奈山"
(加 4:24)
以十诫而非仪文律法更著称，被特设为律法奴役的首要预表。所以无论是道德律还是仪文律，靠律法称义都被排除
(罗 3:20)。
英語原文
16. not justified by the works of the law--as the GROUND of justification. "The works of the law" are those which have the law for their object--which are wrought to fulfil the law [ALFORD].
but by--Translate, "But only (in no other way save) through faith in Jesus Christ," as the MEAN and instrument of justification.
Jesus Christ--In the second case, read with the oldest manuscripts, "Christ Jesus," the Messiahship coming into prominence in the case of Jewish believers, as "Jesus" does in the first case, referring to the general proposition.
justified by the faith of Christ--that is, by Christ, the object of faith, as the ground of our justification.
for by the works of the law shall no flesh be justified--He rests his argument on this as an axiom in theology, referring to
Ps 143:2,
"Moses and Jesus Christ; The law and the promise; Doing and believing; Works and faith; Wages and the gift; The curse and the blessing--are represented as diametrically opposed" [BENGEL]. The moral law is, in respect to justification, more legal than the ceremonial, which was an elementary and preliminary Gospel: So "Sinai"
(Ga 4:24),
which is more famed for the Decalogue than for the ceremonial law, is made pre-eminently the type of legal bondage. Thus, justification by the law, whether the moral or ceremonial, is excluded
(Ro 3:20).
17
無題
17. 希腊文作"然而，我们若寻求在基督里（即信心的联合中）称义（按福音之理，祂已为我们成全了律法），我们（你和我）自己也（在与外邦人的你与我从前的相交中）被发现是罪人（从我们现在重新采取的犹太观点看，我们当被视为罪人，因为我们已弃掉律法，从而把自己列入与没有律法的外邦人同一范畴——按犹太人的看法，他们是"罪人"
加 2:15)，
难道基督是叫人犯罪的吗？"（这种情形下不可避免的结论，我们难道要接受吗？即基督既未能因信称我们为义，就把我们摆在"罪人"的地位上，从而作了我们犯罪的仆人——若犹太派的理论正确，我们必如此，与一切"没有律法"的人一样
罗 2:14; 林前 9:21；
而我们因与他们同吃，已与他们认同）。基督徒的心思厌恶如此骇人的结论，因而也厌恶那导致此结论的理论。全部罪过不在基督，而在那迫使人作如此亵渎之推论的人。然而照他虚假的理论，我们虽向基督求
（与基督自己的话
太 7:7
相违）却未"寻见"救恩，反而因进入与外邦人的交通
(加 2:12)，
"自己也（像外邦人一样）被发现"是"罪人"。
英語原文
17. Greek, "But if, seeking to be justified IN (that is, in believing union with) Christ (who has in the Gospel theory fulfilled the law for us), we (you and I) ourselves also were found (in your and my former communion with Gentiles) sinners (such as from the Jewish standpoint that now we resume, we should be regarded, since we have cast aside the law, thus having put ourselves in the same category as the Gentiles, who, being without the law, are, in the Jewish view, "sinners,"
Ga 2:15),
is therefore Christ, the minister of sin?" (Are we to admit the conclusion, in this case inevitable, that Christ having failed to justify us by faith, so has become to us the minister of sin, by putting us in the position of "sinners," as the Judaic theory, if correct, would make us, along with all others who are "without the law,"
Ro 2:14; 1Co 9:21;
and with whom, by eating with them, we have identified ourselves?) The Christian mind revolts from so shocking a conclusion, and so, from the theory which would result in it. The whole sin lies, not with Christ, but with him who would necessitate such a blasphemous inference. But his false theory, though "seeking" from Christ, we have not "found" salvation (in contradiction to Christ's own words,
Mt 7:7),
but "have been ourselves also (like the Gentiles) found" to be "sinners," by having entered into communion with Gentiles
(Ga 2:12).
18
無題
18. 希腊文作"我所拆毁的（因信基督），若再重新建造（即把自己服在律法之下，立起律法的义），就证明自己（字面作'举荐自己'）是犯罪的人"。你不但不像你寻求的那样
(加 2:12
末)举荐自己，反而把自己举荐为犯罪的人。这"我"是保罗有意让彼得套到自己身上的，因为所描述的是他的情形，不是保罗自己。"犯罪的人"是
加 2:17
"罪人"的另一种说法，因为"罪就是违背律法"。彼得啊，你如今主张律法有约束力，就证明自己因像外邦人并与他们同住而搁置律法一事是"罪人"或"犯罪的人"。这样你因犯罪而被律法的称义所排除，又在你的理论中基督成了罪的仆人，所以你也把自己从基督的称义中排除。
英語原文
18. Greek, "For if the things which I overthrew (by the faith of Christ), those very things I build up again (namely, legal righteousness, by subjecting myself to the law), I prove myself (literally, 'I commend myself') a transgressor." Instead of commending yourself as you sought to do
(Ga 2:12,
end), you merely commend yourself as a transgressor. The "I" is intended by Paul for Peter to take to himself, as it is his case, not Paul's own, that is described. A "transgressor" is another word for "sinner" (in
Ga 2:17),
for "sin is the transgression of the law." You, Peter, by now asserting the law to be obligatory, are proving yourself a "sinner," or "transgressor," in your having set it aside by living as the Gentiles, and with them. Thus you are debarred by transgression from justification by the law, and you debar yourself from justification by Christ, since in your theory He becomes a minister of sin.
19
無題
19. 这里保罗似乎从他对彼得的原话，转到他在该问题论证的整体大意。然而他对加拉太人的直接称呼，似乎直到
加 3:1
"无知的加拉太人哪"等才恢复。
因为——但我弃绝律法并非"犯罪的人"。"因为" 等。证明他愤然否认"基督是罪的仆人"这结论
(加 2:17)，
也否认由此推出的前提。基督绝非罪与死的仆人，而是义与生命的设立者。我完全在祂里面 [本格尔]。
我——此处强调。是保罗自己，不是
加 2:18
的"我"所指的彼得。
因律法——律法是"引我到基督那里的训蒙师傅"
(加 3:24)；
既借其可畏
(加 3:13; 罗 3:20)
把我赶到基督——躲避神对罪之愤怒的避难所——那里，又在属灵上被领会之时，教导律法本身并非永久，必须让位给那作为其范围与终点的基督
(罗 10:4)；
并借其应许（构成旧约律法之一部分的预言中）——更美之义的应许，以及神律法刻在心上的应许——吸引我归向祂
(申 18:15-19; 耶 31:33; 徒 10:43)。
向律法死了——字面作"我向律法死了"，故是向律法死了，即在非称义或定罪方面脱离了它的权势
(西 2:20; 罗 6:14; 7:4, 6)；
正如妇人已嫁、受约束于丈夫，死亡一介入就不再受其约束，可以合法地嫁于另一位丈夫。照样，因信与基督在祂的死里联合，我们既被视为与祂同死，就从律法从前对我们的权势中被切断（参
加 6:14; 林前 7:39; 罗 6:6-11; 彼前 2:24)。
向神活着——
(罗 6:11; 林后 5:15; 彼前 4:1, 2)。
英語原文
19. Here Paul seems to pass from his exact words to Peter, to the general purport of his argument on the question. However, his direct address to the Galatians seems not to be resumed till
Ga 3:1,
"O foolish Galatians," &c.
For--But I am not a "transgressor" by forsaking the law. "For," &c. Proving his indignant denial of the consequence that "Christ is the minister of sin"
(Ga 2:17),
and of the premises from which it would follow. Christ, so far from being the minister of sin and death, is the establisher of righteousness and life. I am entirely in Him [BENGEL].
I--here emphatical. Paul himself, not Peter, as in the "I"
(Ga 2:18).
through the law--which was my "schoolmaster to bring me to Christ"
(Ga 3:24);
both by its terrors
(Ga 3:13; Ro 3:20)
driving me to Christ, as the refuge from God's wrath against sin, and, when spiritually understood, teaching that itself is not permanent, but must give place to Christ, whom it prefigures as its scope and end
(Ro 10:4);
and drawing me to Him by its promises (in the prophecies which form part of the Old Testament law) of a better righteousness, and of God's law written in the heart
(De 18:15-19; Jer 31:33; Ac 10:43).
am dead to the law--literally, "I died to the law," and so am dead to it, that is, am passed from under its power, in respect to non-justification or condemnation
(Col 2:20; Ro 6:14; 7:4, 6);
just as a woman, once married and bound to a husband, ceases to be so bound to him when death interposes, and may be lawfully married to another husband. So by believing union to Christ in His death, we, being considered dead with Him, are severed from the law's past power over us (compare
Ga 6:14; 1Co 7:39; Ro 6:6-11; 1Pe 2:24).
live unto God--
(Ro 6:11; 2Co 5:15; 1Pe 4:1, 2).
20
無題
20. 我已经与基督同钉十字架——字面作"我已经与基督同钉十字架"。这把上文更具体化。"我死了"
(加 2:19; 腓 3:10)。
现在活着的不再是我——希腊文作"然而我活着；不再（实在）是我"。虽被钉十字架，我却活着；（并且）不再是我曾是的那个旧人（参
罗 7:17)。
不再是犹太人扫罗
(加 5:24; 西 3:11)，
而是"另一个人"（参
撒上 10:6)。
埃利科特等人译作"而如今活着的不再是我，乃是基督在我里面活着。" 但"钉十字架"与"活着"之间明显的对比，要求译作"然而"。
如今我在肉身所活的——与归信之前的生活相对。
在肉身——我的生活似乎是"在肉身"的单纯动物生活，但这并非我的真生命；"那不过是生命的面具，其下活着另一位，即基督——我真正的生命" [路德（Luther）]。
我因信 等——希腊文作"在信心里，即神的儿子（信靠祂）的信心里"。"在信心里"与"在肉身"相对照。信心——而非肉体——才是我活在其中的真实要素。"神的儿子"这短语提醒我们，祂神儿子的身份是赐生命能力的源头。
爱我——祂永恒白白的愛，是把我与神的儿子联合的纽带；而祂"为我舍己"是那爱最有力的明证。
英語原文
20. I am crucified--literally, "I have been crucified with Christ." This more particularizes the foregoing. "I am dead"
(Ga 2:19; Php 3:10).
nevertheless I live; yet not I--Greek, "nevertheless I live, no longer (indeed) I." Though crucified I live; (and this) no longer that old man such as I once was (compare
Ro 7:17).
No longer Saul the Jew
(Ga 5:24; Col 3:11,
but "another man"; compare
1Sa 10:6).
ELLICOTT and others translate, "And it is no longer I that live, but Christ that liveth in me." But the plain antithesis between "crucified" and "live," requires the translation, "nevertheless."
the life which I now live--as contrasted with my life before conversion.
in the flesh--My life seems to be a mere animal life "in the flesh," but this is not my true life; "it is but the mask of life under which lives another, namely, Christ, who is my true life" [LUTHER].
I live by the faith, &c.--Greek, "IN faith (namely), that of (that is, which rests on) the Son of God." "In faith," answers by contrast to "in the flesh." Faith, not the flesh, is the real element in which I live. The phrase, "the Son of God," reminds us that His Divine Sonship is the source of His life-giving power.
loved me--His eternal gratuitous love is the link that unites me to the Son of God, and His "giving Himself for me," is the strongest proof of that love.
21
無題
21. 我不废掉神的恩——我不"使之归于虚空"，正如你彼得因犹太化所做的。
因为——为这强有力的措辞"废掉"或"使之虚空"作辩护。
徒然死了——希腊文作"基督是白白死了"，或"没有正当缘由地死了"。基督已经死了，这表明律法无力称我们为义；因为律法若能称义或使我们成为义人，基督的死就是多余的 [屈梭多模（Chrysostom）]。
英語原文
21. I do not frustrate the grace of God--I do not make it void, as thou, Peter, art doing by Judaizing.
for--justifying the strong expression "frustrate," or "make void."
is dead in vain--Greek, "Christ died needlessly," or "without just cause." Christ's having died, shows that the law has no power to justify us; for if the law can justify or make us righteous, the death of Christ is superfluous [CHRYSOSTOM].
加 2:1-21。
他作为受割礼人之使徒的同等等次权柄被使徒们所承认。借他在安提阿责备彼得的随波逐流来证明：他关于犹太化与因信称义不相容的论证。
1. 当译作"过了十四年"；即从保罗归信算起（含归信那一年）[阿尔福德]。伯克斯（Birks）认为是从他归信起的第十四年。这次上耶路撒冷与
徒 15:1-4
（主后50年）所记是同一次访问，那时使徒与教会的会议决定外邦基督徒不必受割礼。他略去对那决议的提及，原因如下：（1）因为他在这里的目的是向加拉太人显示自己独立的使徒权柄，所以他不太可能借他们的决定来支持自己。由此可见，总会议并不在使徒之上。（2）因为他根据原则而非权威决定来论证此点。（3）那决议并未达到这里所持的立场：会议并未强加摩西的仪文；使徒却主张摩西制度本身已经终结。（4）加拉太人犹太化，并非因为犹太律法被教会权威作为对基督教所必需的而强加，而是因为他们认为它当被那些追求更高完全的人所遵守
(加 3:3; 4:21)。
那决议根本不能反驳他们的观点，因此引述也无用。保罗用更直接得多的驳斥来对付他们："你们这要靠律法称义的，是与基督隔绝了"
(加 5:4)，
[佩利（Paley）]。
提多……也——因下文关于他的事
(加 2:3)
而特别提及。保罗和巴拿巴，以及别人，由安提阿教会所派
(徒 15:2)，
就外邦基督徒受割礼的问题，去与耶路撒冷的使徒和长老们商议。