1
Ga 2:1-21.
繁體中文
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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繁體中文
2. 啟示——並非因他絕對依賴耶路撒冷的使徒，而是出於獨立的神聖「啟示」。這與他同時作為安提阿教會的代表完全一致，正如
徒 15:2
所言。他受這啟示引導，而提議差遣代表團。可比較彼得受異象引導、同時又受哥尼流的使者所請而前往凱撒利亞一事，
徒 10:1-22。
我把……傳給他們——即「使徒和長老」
(徒 15:2)：
特別是使徒
(加 2:9)。
私下——為使他與耶路撒冷的使徒能預先決定要在公開議會
(徒 15:1-29)
之前採納並提出的原則。耶路撒冷的使徒有必要預先知道，保羅向外邦人所傳的福音與他們的相同，並且這福音在外邦歸信者身上所結的果子已得著神的印證。他和巴拿巴向群眾所陳述的，不是他們所傳之教義的性質（保羅已私下向使徒們說明），而僅僅是神為印證他們向外邦人傳道所賜的神蹟
(徒 15:12)。
有名望的人——雅各、磯法、約翰，可能還有幾位「長老」；
加 2:6，
「那些似乎有影響力的人」。
惟恐，等等——「惟恐我現今或從前都徒然奔跑」；即讓他們看見我並沒有、也不曾徒然奔跑。保羅自己並不擔心徒然奔跑；而是若不加說明，恐怕在他們看來似乎如此。他的奔跑乃是把福音迅速傳給外邦人（可比較旁註中「道……快快行開」的「行開」，
帖後 3:1）。
若割禮是必需的，他的奔跑便是徒然，因他並未要求歸信者受割禮。
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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繁體中文
3. 但——他們視我為徒然奔跑，與此相去甚遠，故「連與我同在的提多——他既是希臘人（因而未受割禮）——也沒有被勉強受割禮。」希臘文當如此翻譯。「偷著引進來的假弟兄」
(加 2:4
（「幾個信主的法利賽教門的人」，
徒 15:5）)，
要求他受割禮。然而使徒們因保羅與巴拿巴的堅定
(加 2:5)，
並未勉強或堅持要他受割禮。如此一來，他們實際上認可了保羅在外邦人中間的路線，並承認他身為使徒的獨立性：這正是他要向加拉太人陳明的要點。另一方面，提摩太既是進猶太教的歸化者，又是猶太婦人之子
(徒 16:1)，
保羅便給他行了割禮
(徒 16:3)。
在猶太國體與聖殿尚存之日，就猶太人與歸化者而言，只要這些慣例僅被視為社會性的條例（縱然不再具有宗教意義），基督教並不干涉；在後者傾覆之後，這些慣例自然就止息了。若堅持外邦歸信者遵守猶太慣例，便會使之成為基督教不可或缺的部分。若一開始就在猶太人的事上粗暴地違犯，便與那（在無關緊要的事上）向甚麼樣的人就作甚麼樣的人、為要得著一些人的愛心相違
(林前 9:22；
參
羅 14:1-7, 13-23)。
保羅把提多帶在身邊，作為福音在未受割禮的外邦人身上大能活生生的明證。
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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繁體中文
4. 這是因為——即我關於提多所行的（即不容許他受割禮），不是出於對割禮的輕視，而是「因為偷著引進來的假弟兄」
(徒 15:1, 24)，
他們若見我對提多受割禮的要求讓步，便會將此事曲解為我認定割禮是必需的證據。
偷著引進來的——「以詭詐的方式被引入」。
私下——暗中。
窺探——以朋友面貌出現的仇敵，意圖奪取並毀壞我們的
自由——即脫離儀式律法之軛的自由。他們若發現我們因懼怕使徒而給提多行割禮，便會以此為由，堅持把律法之軛加在外邦人身上。
要轄制我們——希臘文的未來式暗示作為結果的轄制的必然性與持續性。
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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繁體中文
5. 希臘文，「我們就是一刻的工夫也沒有順服他們。」阿爾福德（Alford）將希臘文冠詞譯作「帶著要求我們的那順服」。其意更當是：我們本可為愛的緣故甘願讓步[本格爾（Bengel）]（若無原則受損），但凡涉及「福音的真理」
(加 2:14；西 1:5)
（即唯獨因信稱義、不靠律法行為的根本真理，與別的福音相對立，
加 1:6)之處，我們便不會以順服的方式讓步。精確而不妥協的真理，不放棄任何屬乎自己的，也不容納任何與己相違的[本格爾（Bengel）]。
為要叫福音的真理常在你們中間——指你們外邦人。我們是為你們的緣故，捍衛了你們真實的信仰與自由，而如今你們卻要棄之不顧。
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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繁體中文
6. 希臘文，「從那些……的人」等等。他原想以「我沒有得到任何特別的益處」來結束此句，卻改作「他們……沒有向我增添甚麼」。
不偏待人——即不顯示任何偏私；「不按外貌取人」
(弗 6:9)。
似乎是有影響力的人——並非他們似乎是其所非，而是「被視為有分量的人物」；並非暗示他們被如此看待有失公允。
在會談中沒有增添——或「沒有傳授」；與
加 1:16
「我沒有與血肉之人商量」所用希臘文相同。正如我在歸信時沒有藉商量傳授甚麼給他們，如今他們也沒有在我已有的認識之外增添甚麼給我。這向加拉太人證明他身為使徒的獨立性。
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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繁體中文
7. 反倒——相反。他們不僅沒有向我增添甚麼新亮光，反倒認可了巴拿巴和我憑獨立的啟示所進入的新路。他們並未責備，倒是衷心贊同我那獨立的作法——即向外邦人傳不用受割禮的福音這項創新。
既然看見——從我所給他們看的果效，即「所行」的
(加 2:8； 徒 15:12)。
託付我——希臘文為「我受了託」。
未受割禮之人的福音——即外邦人的福音，他們歸信不要求受割禮。
受割禮的人……彼得——彼得原是最初向外邦人開門的人
(徒 10:1-48; 15:7)。
但在最終分配工場時，猶太人被分派給他（參
彼前 1:1)。
另一方面，保羅也（向希伯來人寫信——參
西 4:11)，
雖然他的主要工作是對外邦人。在羅馬書第十六章憑聖靈預知所列出的名字中，並沒有彼得，表明那時彼得駐於羅馬之事——更遑論其至上權——尚不為人所知。此處所分配給他的工場，也同樣清楚地說明這一點。
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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繁體中文
8. 那運行的——神
(林前 12:6)。
在我裏面——艾利科特（Ellicott）等人譯作「在彼得裏」。格勞修斯（Grotius）按英文譯本翻譯。
感動——以……為目標。
大有效能——按上文的譯法，希臘文相同，即「有效地運行」。
也在我身上——「為（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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繁體中文
9. 雅各——在最古老的抄本中居首，甚至排在彼得之前，因他是耶路撒冷的主教，故主持那次議會
(徒 15:1-29)。
他因嚴守律法而被稱為「義者」，故在猶太派中尤受愛戴，雖未陷入其極端；而彼得因與外邦基督徒交往，與他們略有疏遠。每位使徒都分配到最適合其性情的工場：堅守律法的雅各——耶路撒冷的猶太人；曾向外邦人開門但心向猶太教的彼得——分散中的猶太人；而保羅——因歸信的神蹟性與壓倒性的突發，使他早期猶太成見的整個潮流轉向截然相反的方向——則蒙派對外邦人。使徒們不是各自單獨，而是集體地在使徒職分中代表獨一的元首基督。各色各樣的十二塊根基石，一同聯結於其上那塊大根基石
(林前 3:11； 啟 21:14, 19, 20)。
約翰在耶穌生前已得暗示，知道外邦人將被接納
(約 12:20-24)。
被視為——即被公認為（見
加 2:2
和
加 2:6
的註釋）
柱石，即教會有分量的支持者（參
箴 9:1； 啟 3:12)。
知道所賜給我的恩典——
(彼後 3:15)。
用右手行相交之禮——承認我為使徒職分中的同工，並且承認我藉特別啟示傳給外邦人的福音，與他們的相同。參
哀 5:6； 結 17:18
的類似措辭。
外邦人——即列國。
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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繁體中文
10. 記念窮人——指那時在患難中的猶太基督徒，即猶太地的信徒。保羅與巴拿巴早已如此行
(徒 11:23-30)。
這也是——正是這件事。
我本來熱心——或「竭力」
(徒 24:17； 羅 15:25； 林前 16:1； 林後 8:1-9:15)。
保羅熱心於善行，同時卻否認因善行稱義。
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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繁體中文
11. 彼得——最古老抄本作「磯法」。保羅當面抵擋彼得，是前者證明其使徒職分相對於其他使徒之獨立性的最有力的證據，並推翻了羅馬教會關於彼得至上權的教義。使徒們並非時常都受默感，但在寫作聖經時卻總是如此。若寫作聖經的受默感者在其餘時間也不總是無誤，那麼保存聖經的未受默感者就更不用說了。教父們作為事實的見證人大體可信，但在意見之事上不可盲從。
到了安提阿——那時是外邦教會的堡壘：在那裏福音首次傳給拜偶像的外邦人，「基督徒」之名也首次在那裏被賦予
(徒 11:20, 26)，
據說彼得其後在那裏作監督。安提阿的問題，不是外邦人可否不受割禮而被接納於基督教的聖約中——那正是耶路撒冷議會剛剛解決的問題——而是外邦基督徒可否不遵行猶太制度而獲接納與猶太基督徒社交。猶太化者在議會通過承認外邦基督徒平等權利的決議後不久，便前往安提阿——外邦人聚集之地
(徒 11:20-26)，
要觀看在猶太人看來極為奇特的事：人未受割禮便被接納於教會的相交中。他們帶著成見看這做法，淡化耶路撒冷決議的效力；也可能想要觀察外邦人中的猶太基督徒是否違犯律法，因那決議雖給外邦人留有餘地，卻沒有在字面上允許他們如此行
(徒 15:19)。
有可責之處——當作「（自）定罪的」；他一時的行動定了他另一時相反行動的罪。
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.
12
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繁體中文
12. 幾個人——指人：也許雅各的觀點（他與彼得一樣並非無誤）是：猶太歸信者仍當遵守猶太條例，而外邦人則可如他與議會所決定的那樣得自由
(徒 15:19)。
然而尼安德（Neander）可能正確，認為這些自稱從雅各而來的代表其實並非出於他。
徒 15:24
支持此說。「從雅各那裏來的人」可能只表示他們來自雅各監督下的耶路撒冷教會。不過雅各傾向律法主義，這正是他在猶太派中具有影響力的原因
(徒 21:18-26)。
與外邦人一同吃飯——如
徒 10:10-20, 48
所述，是照著異象的命令
(徒 11:3-17)。
然而畢竟這同一位彼得，因懼怕人
(箴 29:25)，
對自己如此明確宣認的原則不忠
(徒 15:7-11)。
我們在他身上認出那同樣的舊性情，曾使他在忠心為基督作見證之後短暫否認祂。「總是頭一個認出偉大真理，也是頭一個從偉大真理退縮的」[阿爾福德（Alford）]。這是福音書與書信之間在人物刻畫的一致性上的一處不期然的吻合。看見基督徒之間屬地的誤解如何在基督裏消逝，實在美麗。因為在
彼後 3:15，
彼得稱讚的正是保羅那些他知道包含對自己定罪的書信。兩位使徒雖相離且特性各異，卻在基督裏合而為一。
退去——希臘文為「開始退去」等等。暗示逐漸的後退；「隔開」是完全的隔絕。
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
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繁體中文
13. 其餘的——希臘文為「其餘的人」。
猶太人——猶太基督徒。
也都裝假——希臘文為「一同裝假」，即因懼怕人，而活得好像律法是稱義所必需似的，雖然他們從神知道基督徒與外邦人同吃的自由，並且已經使用過這自由
(徒 11:2-17)。
這情形與
林前 8:1-10:33； 羅 14:1-23
不同。
那不是自由的問題、不是擔代別人軟弱的問題，而是關乎福音本質的問題：外邦人是否為了稱義，實際上要被「勉強隨猶太人行事」
(加 2:14)。
連巴拿巴——「甚至巴拿巴」：最不可能被引入此種錯誤的人之一，因他曾與保羅一同首次向拜偶像的外邦人傳福音：這顯示了壞榜樣與人多勢眾的力量。在安提阿——外邦基督教的首府、基督教宣教的中樞——這場爭論最初爆發；如今在同一地點又重新發作；正是在這裏，保羅首次遭遇後來在他每個事工場景都逼迫他的那個黨派
(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
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繁體中文
14. 行得不正——字面為「正直」：「沒有用正直的腳步行走」。參
加 6:16。
福音的真理——這真理教導人：靠律法的行為和條例稱義，與基督的救贖不相容。保羅在此獨自一人對猶太教維護真理，正如其後對異教維護真理
(提後 4:16, 17)。
彼得——最古老抄本作「磯法」。
當著眾人——
(提前 5:20)。
你既是，等等——「你既是猶太人（因此似乎比外邦人更當受律法約束），卻像外邦人生活（習慣性地、毫無顧忌地、出於確信地享用各樣食物，並在別的方面也活得好像律法條例絕不能稱義，
徒 15:10, 11；
加 2:12)，
不像猶太人，怎麼（最古老抄本如此讀，而非『為甚麼』）還勉強外邦人像猶太人行事（字面為猶太化，即遵守猶太人的禮儀條例：從前對律法的順服，如今只是純粹的猶太教）？」彼得崇高的權威會迫使外邦基督徒視猶太化為所有人所必需，因為猶太基督徒若不如此便無法與外邦歸信者相交。
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
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繁體中文
15, 16. 把這兩節連起來讀，並按大多數最古老抄本，在
加 2:16
開頭加上「但」：
「我們（我和你彼得）本來（不是因歸化）是猶太人，不是外邦人中的罪人（猶太人如此稱外邦人），然而（字面為『但』）既知道……我們（恢復
加 2:15
的『我們』，『我們也』，正如外邦罪人一樣；拋棄對律法的信靠）也信了」等等。
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
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繁體中文
16. 不因行律法稱義--作為稱義的根據。「律法的行為」乃是以律法為對象的行為--即為遵行律法而行的 [阿爾福德（Alford）]。
乃是--當譯作「只（決非別的途徑）藉著信耶穌基督」，作為稱義的途徑與工具。
耶穌基督--在第二處，須按最古老的抄本讀作「基督耶穌」，彌賽亞身分在猶太信徒的情況中更為突出，而第一處的「耶穌」則指一般命題。
因信基督稱義--即以信心的對象基督作為我們稱義的根據。
有血氣的沒有一個因行律法稱義--他以這話作為神學上的公理，並在此之上建立論證，引用
詩 143:2，
「摩西與耶穌基督；律法與應許；行為與相信；功勞與恩賜；工價與禮物；咒詛與祝福--被呈現為完全對立」[本格爾（Bengel）]。就稱義而言，道德律比禮儀律更具律法性，後者是初步且預備性的福音。因此「西奈山」
(加 4:24)
因十誡比禮儀律更著名，被特別定為律法之奴役的預表。故此，無論是道德律或禮儀律，因律法稱義皆被排除
(羅 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
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繁體中文
17. 希臘文，「我們若尋求在基督裏（即在信心的聯合中）稱義（基督在福音的理論中已為我們成全了律法），我們（你和我）自己也被發現（在你與我從前與外邦人的交通中）是罪人（即從我們如今所恢復的猶太人立場看，我們既是拋棄了律法，便將自己置於與外邦人相同的範疇，他們在猶太人的觀念中因沒有律法就是「罪人」，
加 2:15），
基督豈是罪的僕人嗎？」（我們是否要承認這情況下無可避免的結論，即基督既未能因信稱我們為義，便將我們置於「罪人」的地位，因而成了罪的僕人--若猶太教的理論正確，我們便要與一切「沒有律法」的人
羅 2:14； 林前 9:21；
同受此命，又因我們與他們同吃而與他們認同？）基督徒的心對如此可驚的結論--並對產生此結論的理論--深為反感。全部罪過不在基督，而在那迫使人推論出如此褻瀆之言的人。但按他的錯謬理論，我們雖向基督「尋求」（與基督自己的話
太 7:7
相悖），卻未「尋見」救恩，反而因與外邦人交通而被「發現」也是（與他們一樣的）「罪人」
(加 2:12)。
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
繁體中文
18. 希臘文，「我若重新建造我所拆毀的（憑基督的信）那些事物（即憑使自己服於律法而建立律法之義），就證明自己是（字面為『舉薦自己為』）犯律法的人。」你不是如你所企圖的那樣
(加 2:12，
末了) 舉薦自己，你只不過是舉薦自己為犯律法的人。這個「我」是保羅有意讓彼得應用在自己身上的，因為此處所描述的是他的情況，不是保羅自己的情況。「犯律法的」是
加 2:17
中「罪人」的另一說法，因為「罪就是違犯律法」。彼得啊，你如今既宣稱律法仍具約束力，便證明自己是「罪人」或「犯律法的」--因你曾像外邦人那樣並與他們同活而將律法擱置一旁。如此你既因違犯而被排除於因律法稱義之外，又因在你的理論中基督成了罪的僕人，你便也將自己排除於因基督稱義之外。
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
繁體中文
19. 此處保羅似乎從他對彼得的確切言辭轉到此論題之一般要旨。然而，他直接對加拉太人的話似乎直到
加 3:1，
「無知的加拉太人哪」等才恢復。
因--但我因廢棄律法並非「犯律法的人」。「因」等。他為自己憤然否定「基督是罪的僕人」
(加 2:17)
這結論、以及產生此結論的前提作辯護。基督不但不是罪與死的僕人，反倒是義與生命的建立者。我完全在祂裏面 [本格爾（Bengel）]。
我--此處為強調用法。是保羅自己，不是
加 2:18
的「我」所代表的彼得。
因律法--律法是「引我到基督那裏的訓蒙的師傅」
(加 3:24)；
既藉其威嚇
(加 3:13； 羅 3:20)
驅使我投向基督--逃避神對罪之怒氣的避難所；又在屬靈地被理解時，教導我律法本身並非永久的，而必須讓位給基督，因基督是律法所預表的範圍與目標
(羅 10:4)；
並藉其應許（構成舊約律法一部分的先知書中那更美之義的應許、以及神律法寫在心上的應許）吸引我歸向祂
(申 18:15-19； 耶 31:33； 徒 10:43)。
向律法死了--字面為「我向律法死了」，因此是向律法死的，即在稱義或定罪方面已脫離其權勢
(西 2:20； 羅 6:14; 7:4, 6)；
正如一個女人曾經嫁人、受約束於丈夫，當死亡介入之後便不再受約束，可以合法地嫁給另一個丈夫。照樣，藉著與基督在祂死裏的信心聯合，我們因被算作與祂同死，便從律法對我們以往的權勢中斷開（比較
加 6:14； 林前 7:39； 羅 6:6-11； 彼前 2:24）。
向神活著--
(羅 6:11； 林後 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
繁體中文
20. 我……釘十字架--字面為「我已經與基督同釘十字架」。這更具體地說明前文。「我死了」
(加 2:19； 腓 3:10)。
然而我活著；不再是我--希臘文，「然而我活著，不再（實在）是我。」我雖釘十字架卻活著；並且活著的不再是那個我曾經是的那舊人（比較
羅 7:17)。
不再是猶太人掃羅
(加 5:24； 西 3:11)，
而是「另一個人」；比較
撒上 10:6。
艾利科特（Ellicott）等人譯作「並且如今活著的不再是我，乃是基督在我裏面活著。」但「釘十字架」與「活著」之間的明顯對立要求譯作「然而」。
我如今在肉身所活的--與我歸信以前的生命相對。
在肉身中--我的生命看似只是「在肉身中」的動物性生命，但這不是我的真生命；「那不過是生命的面具，在其下活著的乃是另一位，即基督，祂是我的真生命」[路德（Luther）]。
我因信……活著--希臘文，「在信心中，（即）神的兒子（那信靠的對象，即建立在祂之上的）的信心。」「在信心中」與「在肉身中」構成對比。信心而非肉身，才是我所活的真實元素。「神的兒子」一語提醒我們，祂的神聖兒子身分是祂賜生命能力的源頭。
愛我--祂那永恆無償的愛是將我與神的兒子聯結的紐帶，而祂「為我捨己」是那愛最強有力的證據。
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
繁體中文
21. 我不廢掉神的恩--我不使之歸於虛無，正如你--彼得--因行猶太化之所行。
因為--為「廢掉」或「使之歸於虛無」這強烈措辭辯護。
徒然死了--希臘文，「基督白白死了」，或「無故而死」。基督既已死，便表明律法無力稱我們為義；因為律法若能稱義或使我們為義，基督的死便是多餘的 [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.
他作為受割禮者之使徒的同等權柄，獲使徒們承認。以他在安提阿責備彼得見風轉舵一事為證。他以論證表明，猶太化與因信稱義彼此不一致。
1. 當譯作「過了十四年」；即從保羅歸信算起，包含在內[阿爾福德（Alford）]。伯克斯（Birks）則認為是他歸信後的第十四年。這次上耶路撒冷與
徒 15:1-4
（主曆 50 年）的訪問相同，當時使徒與教會的議會決議外邦基督徒不必受割禮。他略去對該法令的提及，原因在於：(1) 因他此處的目的是向加拉太人展示自己獨立的使徒權柄，故不可能以他們的決議來支持自己。由此可見，大公會議並不凌駕於使徒之上。(2) 因他是按原則而非權威性決議來論證此事。(3) 該法令未及此處所持的立場：議會並未施加摩西的條例；使徒則主張摩西制度本身已告終結。(4) 加拉太人之所以奉行猶太化，並非因教會權威將猶太律法作為基督教所必需的而強加於他們，而是因他們以為這是追求更高完全者所當遵守的
(加 3:3; 4:21)。
該法令根本不能反駁他們的觀點，故引用它毫無用處。保羅以遠為直接的駁斥對付他們：「你們這要靠律法稱義的，是與基督隔絕」
(加 5:4)，
[佩利（Paley）]。
提多……也——因下文
加 2:3
關於他的記述而特別提及。保羅與巴拿巴並其他人，是安提阿教會所差派
(徒 15:2)，
為就外邦基督徒受割禮一事諮詢耶路撒冷的使徒與長老。