1
Ga 4:1-31.
繁體中文
英語原文
Ga 4:1-31.
THE SAME SUBJECT CONTINUED: ILLUSTRATION OF OUR SUBJECTION TO THE LAW ONLY TILL CHRIST CAME, FROM THE SUBJECTION OF AN HEIR TO HIS GUARDIAN TILL HE IS OF AGE. PETER'S GOOD WILL TO THE GALATIANS SHOULD LEAD THEM TO THE SAME GOOD WILL TO HIM AS THEY HAD AT FIRST SHOWN. THEIR DESIRE TO BE UNDER THE LAW SHOWN BY THE ALLEGORY OF ISAAC AND ISHMAEL TO BE INCONSISTENT WITH THEIR GOSPEL LIBERTY.
1-7. The fact of God's sending His Son to redeem us who were under the law
(Ga 4:4),
and sending the Spirit of His Son into our hearts
(Ga 4:6),
confirms the conclusion
(Ga 3:29)
that we are "heirs according to the promise."
the heir--
(Ga 3:29).
It is not, as in earthly inheritances, the death of the father, but our Father's sovereign will simply that makes us heirs.
child--Greek, "one under age."
differeth nothing, &c.--that is, has no more freedom than a slave (so the Greek for "servant" means). He is not at his own disposal.
lord of all--by title and virtual ownership (compare
1Co 3:21, 22).
2
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繁體中文
2. 師傅和管家——當作「（看顧人的）監護人與（管理財產的）管家」。與「律法是我們訓蒙的師傅」相對應
(加 3:24)。
等到父親預定的時候——即在祂永遠的旨意中
(弗 1:9-11)。
希臘文是法律術語，表示由法律或遺囑處分所界定的時候。
英語原文
2. tutors and governors--rather, "guardians (of the person) and stewards (of the property)." Answering to "the law was our schoolmaster" or "tutor"
(Ga 3:24).
until the time appointed of the father--in His eternal purposes
(Eph 1:9-11).
The Greek is a legal term, expressing a time defined by law, or testamentary disposition.
3
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繁體中文
3. 我們——首先指猶太人，也兼指外邦人。因
加 4:5
的「我們」明顯兼指猶太與外邦的信徒。猶太人作為世界的代表子民，受制於摩西律法，其實包含了全人類——一切實際上要向神律法負責的人
(羅 2:14, 15；
參閱註釋，
加 3:13； 加 3:23)。
連外邦人也在「為奴」之下，處於與未成年相稱的受管教狀態，直到基督這位釋放者來到。
為奴——作「僕人」
(加 4:1)。
小學——即「初步原理」；非基督教性質的初級宗教教導：外在事物的入門課程（字面為「[外在]世界的」）；例如所提及的律法條例，
加 4:10
(西 2:8, 20)。
我們童年所學的功課[孔尼比爾（Conybeare）與豪森（Howson）]。字面為字母的字元
(來 5:12)。
英語原文
3. we--the Jews primarily, and inclusively the Gentiles also. For the "we" in
Ga 4:5
plainly refers to both Jew and Gentile believers. The Jews in their bondage to the law of Moses, as the representative people of the world, include all mankind virtually amenable to God's law
(Ro 2:14, 15;
compare Note, see on
Ga 3:13;
Ga 3:23).
Even the Gentiles were under "bondage," and in a state of discipline suitable to nonage, till Christ came as the Emancipator.
were in bondage--as "servants"
(Ga 4:1).
under the elements--or "rudiments"; rudimentary religion teaching of a non-Christian character: the elementary lessons of outward things (literally, "of the [outward] world"); such as the legal ordinances mentioned,
Ga 4:10
(Col 2:8, 20).
Our childhood's lessons [CONYBEARE and HOWSON]. Literally, The letters of the alphabet
(Heb 5:12).
4
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繁體中文
4. 時候滿足——即「父所預定的時候」
(加 4:2)。
參閱註釋，
弗 1:10； 路 1:57； 徒 2:1； 結 5:2。
「教會有她自己的時代」[本格爾（Bengel）]。神行任何事都不會過早；祂從起初就看明結局，便等候萬事成熟以執行其旨意。若基督在人墮落之後立即來到，罪的窮兇極惡與致命果實便不會被人充分認識，人也就不會感受自己絕望的處境與救主的必要。罪已完全發展開來。人無論順服摩西律法或良心律法都無法自救的無能，已完全顯明；各時代所有的預言都在這特定時刻找到了共同中心；而護理在社會、政治以及道德世界中，藉各種安排已為要來的救贖主充分預備了道路。神往往在啟示醫治之法很久以前就允許身體的禍患存在。天花在接種、繼而牛痘接種被發現之前，肆虐已久。為神律法的尊榮起見，神在啟示完全的醫治之法很久以前允許罪惡橫行，是必要的。參「定期」
(詩 102:13)。
到了——希臘文為「來到」。
差遣——希臘文為「從天上、從自己裏面差出來」[阿爾福德（Alford）與本格爾（Bengel）]。同一動詞用於父差遣聖靈
(加 4:6)。
又
徒 7:12
亦然。本節可比較
約 8:42； 賽 48:16。
他的——是強調的。「他自己的兒子。」不是像我們那樣因收養而作的兒子
(加 4:5)；
也非僅僅因神差入人心的聖靈之膏抹而作的兒子
(加 4:6； 約 1:18)。
為女子所生——「生」之用法與
林前 15:45
「首先的人亞當成了有靈的活人」相同，希臘文為「被造作為（生）為女子所生」。此語暗示祂作為人出生時神特別的介入，即由聖靈感孕。埃斯提烏斯（Estius）亦如此主張。
生在律法以下——「被造作為在律法以下」。不僅如格勞修斯（Grotius）與阿爾福德（Alford）所解釋的「作為猶太人生而服於律法」。乃是因父的任命與祂自己的自由意志，「被造作為」服於律法之下，為我們作為代表的人，完美地遵守全部禮儀與道德律法，並為我們全人類對律法的違犯而受苦、耗盡全部刑罰。這正是祂受割禮、被獻於聖殿
(路 2:21, 22, 27；
參
太 5:17)
以及祂受約翰的洗的意義所在；那時祂說
(太 3:15)，
「我們理當這樣盡諸般的義。」
英語原文
4. the fulness of the time--namely, "the time appointed by the Father"
(Ga 4:2).
Compare Note, see on
Eph 1:10;
Lu 1:57; Ac 2:1; Eze 5:2.
"The Church has its own ages" [BENGEL]. God does nothing prematurely, but, foreseeing the end from the beginning, waits till all is ripe for the execution of His purpose. Had Christ come directly after the fall, the enormity and deadly fruits of sin would not have been realized fully by man, so as to feel his desperate state and need of a Saviour. Sin was fully developed. Man's inability to save himself by obedience to the law, whether that of Moses, or that of conscience, was completely manifested; all the prophecies of various ages found their common center in this particular time: and Providence, by various arrangements in the social and political, as well as the moral world, had fully prepared the way for the coming Redeemer. God often permits physical evil long before he teaches the remedy. The smallpox had for long committed its ravages before inoculation, and then vaccination, was discovered. It was essential to the honor of God's law to permit evil long before He revealed the full remedy. Compare "the set time"
(Ps 102:13).
was come--Greek, "came."
sent forth--Greek, "sent forth out of heaven from Himself" [ALFORD and BENGEL]. The same verb is used of the Father's sending forth the Spirit
(Ga 4:6).
So in
Ac 7:12.
Compare with this verse,
Joh 8:42; Isa 48:16.
his--emphatical. "His own Son." Not by adoption, as we are
(Ga 4:5):
nor merely His Son by the anointing of the Spirit which God sends into the heart
(Ga 4:6; Joh 1:18).
made of a woman--"made" is used as in
1Co 15:45,
"The first man, Adam, was made a living soul," Greek, "made to be (born) of a woman." The expression implies a special interposition of God in His birth as man, namely, causing Him to be conceived by the Holy Ghost. So ESTIUS.
made under the law--"made to be under the law." Not merely as GROTIUS and ALFORD explain, "Born subject to the law as a Jew." But "made" by His Father's appointment, and His own free will, "subject to the law," to keep it all, ceremonial and moral, perfectly for us, as the Representative Man, and to suffer and exhaust the full penalty of our whole race's violation of it. This constitutes the significance of His circumcision, His being presented in the temple
(Lu 2:21, 22, 27;
compare
Mt 5:17),
and His baptism by John, when He said
(Mt 3:15),
"Thus it becometh us to fulfil all righteousness."
5
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繁體中文
5. 要——希臘文為「為要救贖」。
律法以下的人——首先指猶太人；但由於他們是世界的代表子民，外邦人也被納入此救贖之中
(加 3:13)。
得著——希臘文暗示，正如神早已預定，這事有理所當然之意。「得著那已定或當得的」（
路 23:41； 約貳 8)。
在此，神把人的兒子變為神的兒子，因為神曾使神的兒子成為人的兒子[奧古斯丁（Augustine）論詩篇 52 篇]。
英語原文
5. To--Greek, "That He might redeem."
them . . . under the law--primarily the Jews: but as these were the representative people of the world, the Gentiles, too, are included in the redemption
(Ga 3:13).
receive--The Greek implies the suitableness of the thing as long ago predestined by God. "Receive as something destined or due"
(Lu 23:41; 2Jo 8).
Herein God makes of sons of men sons of God, inasmuch as God made of the Son of God the Son of man [AUGUSTINE on Psalm 52].
6
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繁體中文
6. 你們是兒子——禱告之靈的賜下，是我們得兒子名分的結果。外邦的加拉太人或許會想，既然猶太人在得兒子名分之前在律法之下，他們自己也要先在律法之下。保羅預先應對此反對，說：你們是兒子，所以不必再像孩童
(加 4:1)
在律法的師傅之下，因為你們已因信基督而處於神「兒子」的自由狀態中
(加 3:26)，
不再在未成年（如「孩童」，
加 4:1)的階段。
在你們心裏的神獨生子之靈——從父而出，又引領你們向父呼求——印證了你們得兒子名分；因為聖靈是「你們得基業的憑據」
(羅 8:15, 16； 弗 1:13)。
「正因你們是兒子，神就差遣」（希臘文要求如此譯，而非「已經差遣」）祂兒子的靈進入我們的（最古老的抄本如此讀，而非英文譯本的「你們的」）心裏，呼叫「阿爸，父」
(約 1:12)。
正如他在
加 4:5
從第三人稱「他們」轉到第一人稱「我們」，此處他從第二人稱「你們」轉到第一人稱「我們的」：他這樣做是要將他們作為外邦人的處境，等同於他自己以及他作為猶太人的同胞信徒的處境。從另一觀點（雖非上下文直接意圖）來看，本節表達的是：「因為你們是兒子（已在神揀選之愛的旨意中），神就差遣祂兒子的靈進入你們的心」等等：神藉著在時機成熟時差遣聖靈，實際賜下祂早已因其旨意而視為既成現實（「是」）的兒子身分——即使它尚未實際成就。正如
來 2:13，
「兒女」在他們實際存在之前，已被說成存在於祂的旨意之中。
祂兒子的靈——你們因信與兒子合而為一，所以祂所有的也是你們的；祂的兒子身分確保你們的兒子身分；祂的靈確保你們在其中同得基業。「人若沒有基督的靈，就不是屬基督的」
(羅 8:9)。
再者，正如神的靈從父神而出，子的靈也從子而出：所以聖靈正如信經所言，「從父和子而出」。父不是受生的；子是父所生的；聖靈則從父與子而出。
呼叫——此處聖靈被視為禱告的推動者，而信徒則是祂的器皿。在
羅 8:15，
「兒子的靈」被說成是我們藉以呼叫「阿爸，父」的憑藉；但在
羅 8:26，
「聖靈親自用說不出來的歎息為我們代求」。信徒的禱告就是祂的禱告：這便是其為神所悅納的緣由。
阿爸，父——希伯來文說「阿爸」（希伯來文用語），希臘文說「父」（原文為希臘文用語「Pater」），二者聯合於一個兒子身分與一個信心的呼喊之中：「阿爸，父」。正如「阿們（希伯來文），誠心所願（Nai，希臘文）」，二者意思相同
(啟 1:7)。
基督從前的呼喊，也就是信徒的呼喊：「阿爸，父」
(可 14:36)。
英語原文
6. because ye are sons--The gift of the Spirit of prayer is the consequence of our adoption. The Gentile Galatians might think, as the Jews were under the law before their adoption, that so they, too, must first be under the law. Paul, by anticipation, meets this objection by saying, YE ARE sons, therefore ye need not be as children
(Ga 4:1)
under the tutorship of the law, as being already in the free state of "sons" of God by faith in Christ
(Ga 3:26),
no longer in your nonage (as "children,"
Ga 4:1).
The Spirit of God's only Begotten Son in your hearts, sent from, and leading you to cry to, the Father, attests your sonship by adoption: for the Spirit is the "earnest of your inheritance"
(Ro 8:15, 16; Eph 1:13).
"It is because ye are sons that God sent forth" (the Greek requires this translation, not "hath sent forth") into OUR (so the oldest manuscripts read for "your," in English Version) hearts the Spirit of His son, crying, "Abba, Father"
(Joh 1:12).
As in
Ga 4:5
he changed from "them," the third person, to "we," the first person, so here he changes from "ye," the second person, to "our," the first person: this he does to identify their case as Gentiles, with his own and that of his believing fellow countrymen, as Jews. In another point of view, though not the immediate one intended by the context, this verse expresses, "Because ye are sons (already in God's electing purpose of love), God sent forth the Spirit of His Son into your hearts," &c.: God thus, by sending His Spirit in due time, actually conferring that sonship which He already regarded as a present reality ("are") because of His purpose, even before it was actually fulfilled. So
Heb 2:13,
where "the children" are spoken of as existing in His purpose, before their actual existence.
the Spirit of his Son--By faith ye are one with the Son, so that what is His is yours; His Sonship ensures your sonship; His Spirit ensures for you a share in the same. "If any man have not the Spirit of Christ, he is none of His"
(Ro 8:9).
Moreover, as the Spirit of God proceeds from God the Father, so the Spirit of the Son proceeds from the Son: so that the Holy Ghost, as the Creed says, "proceedeth from the Father and the Son." The Father was not begotten: the Son is begotten of the Father; the Holy Ghost proceeding from the Father and the Son.
crying--Here the SPIRIT is regarded as the agent in praying, and the believer as His organ. In
Ro 8:15,
"The Spirit of adoption" is said to be that whereby WE cry, "Abba, Father"; but in
Ro 8:26, "The SPIRIT ITSELF maketh intercession for us with groanings which cannot be uttered." The believers' prayer is His prayer: hence arises its acceptability with God.
Abba, Father--The Hebrew says, "Abba" (a Hebrew term), the Greek, "Father" ("Pater," a Greek term in the original), both united together in one Sonship and one cry of faith, "Abba, Father." So "Even so ('Nai,' Greek) Amen (Hebrew)," both meaning the same
(Re 1:7).
Christ's own former cry is the believers' cry, "Abba, Father"
(Mr 14:36).
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繁體中文
7. 所以——由
加 4:4-6
推論出的結論。
你——把真理個別化並應用於每一人。對那些呼叫「阿爸，父」的人，神以這種個人方式讓他們領受這安慰人心的真理。
靠著神為後嗣——最古老的抄本讀作「靠著神為後嗣」。這就把上文所述三一神的全部作為，都為人整合起來：父差遣了祂的兒子和聖靈；兒子釋放我們脫離律法；聖靈成全了我們的兒子身分。因此，蒙救贖者是靠著三一神為後嗣，不是靠律法，也不是靠肉身的血統[阿爾福德（Alford）所引溫迪施曼（Windischmann）]；
(加 3:18
印證此說)。
為後嗣——印證
加 3:29；
參
羅 8:17。
英語原文
7. Wherefore--Conclusion inferred from
Ga 4:4-6.
thou--individualizing and applying the truth to each. Such an individual appropriation of this comforting truth God grants in answer to them who cry, "Abba, Father."
heir of God through Christ--The oldest manuscripts read, "an heir through God." This combines on behalf of man, the whole before-mentioned agency, of THE TRINITY: the Father sent His Son and the Spirit; the Son has freed us from the law; the Spirit has completed our sonship. Thus the redeemed are heirs THROUGH the Triune GOD, not through the law, nor through fleshly descent [WINDISCHMANN in ALFORD];
(Ga 3:18
confirms this).
heir--confirming
Ga 3:29;
compare
Ro 8:17.
8
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繁體中文
8-11. 呼籲他們不要從身為自由之子的特權，再回到律法的轄制之下。
那時——你們作「僕人」之時
(加 4:7)。
不認識神——不與
羅 1:21
相抵觸。外邦人本來認識神，如
羅 1:21
所言，但不願把神保留在他們的認識中，因而敗壞了原本的真理。他們原可從神的作為中多少認識祂，但事實上，就祂的永恆、作為創造主的大能、以及祂的聖潔而言，他們並不認識祂。
本來不是神的——即就事物的本性而言，並不具有其敬拜者所歸之於它們的那種存在，只存在於敬拜者敗壞的想像之中（見
林前 8:4； 林前 10:19, 20； 代下 13:9 的註釋)。
你們的「事奉」與猶太人的不同，後者才是真正的事奉。然而他們的和你們的一樣，都是重軛；那麼神既已將猶太人和外邦人都遷到自由的事奉中，你們為何還要重新背上那軛呢？
英語原文
8-11. Appeal to them not to turn back from their privileges as free sons, to legal bondage again.
then--when ye were "servants"
(Ga 4:7).
ye knew not God--not opposed to
Ro 1:21.
The heathen originally knew God, as
Ro 1:21
states, but did not choose to retain God in their knowledge, and so corrupted the original truth. They might still have known Him, in a measure, from His works, but as a matter of fact they knew Him not, so far as His eternity, His power as the Creator, and His holiness, are concerned.
are no gods--that is, have no existence, such as their worshippers attribute to them, in the nature of things, but only in the corrupt imaginations of their worshippers (see on
1Co 8:4;
1Co 10:19, 20;
2Ch 13:9).
Your "service" was a different bondage from that of the Jews, which was a true service. Yet theirs, like yours, was a burdensome yoke; how then is it ye wish to resume the yoke after that God has transferred both Jews and Gentiles to a free service?
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繁體中文
9. 認識神，更可說是被神所認識——不是他們先認識並愛神，而是神先在祂揀選的愛裏，認識並愛他們作屬乎自己的，因而吸引他們來對祂有拯救的認識
(太 7:23； 林前 8:3； 提後 2:19；
參
出 33:12, 17； 約 15:16； 腓 3:12)。
神在此中所顯的大恩，使他們從其中墮落顯得更加可憎。
怎麼——表達對這樣的事竟可能、且實際正在發生的憤慨驚奇
(加 1:6)。
「你們怎麼又要回頭呢？」
軟弱——無力稱義：與信心的稱義能力相對
(加 3:24；
參
來 7:18)。
貧窮——與信徒在基督裏所得基業的豐盛相對
(弗 1:18)。
「孩童」
(加 4:1)
的狀態是軟弱的，因未達成熟；「貧窮」，因未得基業。
小學——「初步原理」。好比一位教師回頭去學 ABC[本格爾（Bengel）]。
再——原文有兩個希臘文詞。「你們*重新、再開始，情願再作奴僕。」加拉太人作為外邦人，從未在摩西的軛下，但他們曾經在「世俗的小學之下」
(加 4:3)：
這是猶太與外邦體制共同的稱呼，與福音相對（儘管猶太體制優於外邦體制）。兩種體制都以外在敬拜為主，依附於感官形式。兩者都受制於感官的元素，似乎以為這些能賜下惟獨神內在而屬靈的大能方能賜予的稱義與成聖。
情願——或「願意」。私意的敬拜不蒙神悅納
(西 2:18, 23)。
英語原文
9. known God or rather are known of God--They did not first know and love God, but God first, in His electing love, knew and loved them as His, and therefore attracted them to the saving knowledge of Him
(Mt 7:23; 1Co 8:3; 2Ti 2:19;
compare
Ex 33:12, 17; Joh 15:16; Php 3:12).
God's great grace in this made their fall from it the more heinous.
how--expressing indignant wonder at such a thing being possible, and even actually occurring
(Ga 1:6).
"How is it that ye turn back again?"
weak--powerless to justify: in contrast to the justifying power of faith
(Ga 3:24;
compare
Heb 7:18).
beggarly--contrasted with the riches of the inheritance of believers in Christ
(Eph 1:18).
The state of the "child"
(Ga 4:1)
is weak, as not having attained manhood; "beggarly," as not having attained the inheritance.
elements--"rudiments." It is as if a schoolmaster should go back to learning the A, B, C'S [BENGEL].
again--There are two Greek words in the original. "Ye desire again, beginning afresh, to be in bondage." Though the Galatians, as Gentiles, had never been under the Mosaic yoke, yet they had been under "the elements of the world"
(Ga 4:3):
the common designation for the Jewish and Gentile systems alike, in contrast to the Gospel (however superior the Jewish was to the Gentile). Both systems consisted in outward worship and cleaved to sensible forms. Both were in bondage to the elements of sense, as though these could give the justification and sanctification which the inner and spiritual power of God alone could bestow.
ye desire--or "will." Will-worship is not acceptable to God
(Col 2:18, 23).
10
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繁體中文
10. 把守某些日子視為本身有功德的善行，乃與基督教自由的精神相違。這並不與守安息日或基督徒的主日作為本分相衝突，只是不當作善行（這正是猶太人與外邦人在守日子上的錯誤），而是當作主為達到聖潔這一大目標所設立的聖潔途徑。從福音的觀點看，整個生命都同樣屬於主，正如全世界——不單是猶太人——都屬於祂。但正如在樂園中，如今也需要一段時間，讓靈魂更完全地從世俗事務中抽離歸向神
(西 2:16)。
「安息日、月朔和所定的節期」
(代上 23:31； 代下 31:3)，
對應於「日子、月份、節期」。「月份」或許指第一月與第七月，因其中節期眾多而分別為聖。
節期——希臘文為「時節」，即三大節期——逾越節、五旬節、住棚節的時令。
年份——本書信寫作之時，正值安息年，約為主曆 48 年[本格爾（Bengel）]。
英語原文
10. To regard the observance of certain days as in itself meritorious as a work, is alien to the free spirit of Christianity. This is not incompatible with observing the Sabbath or the Christian Lord's day as obligatory, though not as a work (which was the Jewish and Gentile error in the observance of days), but as a holy mean appointed by the Lord for attaining the great end, holiness. The whole life alike belongs to the Lord in the Gospel view, just as the whole world, and not the Jews only, belong to Him. But as in Paradise, so now one portion of time is needed wherein to draw off the soul more entirely from secular business to God
(Col 2:16).
"Sabbaths, new moons, and set feasts"
(1Ch 23:31; 2Ch 31:3),
answer to "days, months, times." "Months," however, may refer to the first and seventh months, which were sacred on account of the number of feasts in them.
times--Greek, "seasons," namely, those of the three great feasts, the Passover, Pentecost, and Tabernacles.
years--The sabbatical year was about the time of writing this Epistle, A.D. 48 [BENGEL].
11
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繁體中文
11. 恐怕——希臘文為「或許」。我所怕的不是為我自己，乃是為你們。
英語原文
11. lest--Greek, "lest haply." My fear is not for my own sake, but for yours.
12
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繁體中文
12. 你們要像我——「正如我在你們中間生活時撇棄了猶太習慣，你們也當如此行；因為我已成了你們的樣子」，即在不守律法條例上如此。「我在外邦人中間撇下它們這一事實，表明我視它們對稱義或成聖全無貢獻。你們也當以同樣的眼光看待它們，並相應地行事。」他在猶太人中間守律法與此並不矛盾，因他如此行只是為要得著他們，並不犧牲原則。另一方面，加拉太的外邦人採納律法條例，表明他們視之為得救所必需。保羅所反對的正是這一點。
你們一點沒有虧負我——即我初次在你們中間傳福音、我使自己與你們一樣——像外邦人而非猶太人那樣生活——的那段時期。那時你們沒有虧負我；「你們沒有輕看我肉體的試煉」
(加 4:14)：
不，你們「接待我如同神的使者」。然後在
加 4:16
他問：「那麼我自從那時以後，因將真理告訴你們，就成了你們的仇敵嗎？」
英語原文
12. be as I am--"As I have in my life among you cast off Jewish habits, so do ye; for I am become as ye are," namely, in the non-observance of legal ordinances. "The fact of my laying them aside among Gentiles, shows that I regard them as not at all contributing to justification or sanctification. Do you regard them in the same light, and act accordingly." His observing the law among the Jews was not inconsistent with this, for he did so only in order to win them, without compromising principle. On the other hand, the Galatian Gentiles, by adopting legal ordinances, showed that they regarded them as needful for salvation. This Paul combats.
ye have not injured me at all--namely, at the period when I first preached the Gospel among you, and when I made myself as you are, namely, living as a Gentile, not as a Jew. You at that time did me no wrong; "ye did not despise my temptation in the flesh"
(Ga 4:14):
nay, you "received me as an angel of God." Then in
Ga 4:16,
he asks, "Have I then, since that time, become your enemy by telling you the truth?"
13
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繁體中文
13. 是因身體有疾病——當照希臘文作：「你們知道因我肉體的疾病，我才傳福音給你們」等等。他暗示身體的疾病使他滯留於他們中間——與他原本的計畫相違——成為他向他們傳福音的契機。
頭一次——字面為「前一次」；暗示寫作時他已兩次到訪加拉太。參我的緒論；並見
加 4:16
和
加 5:21
的註釋。
他的病大概與其後更劇烈地復發的「肉體中的一根刺」
(林後 12:7)
相同，那刺也被管教成為益處
(林後 12:9, 10)，
正如此處的「肉體的疾病」。
英語原文
13. how through infirmity--rather, as Greek, "Ye know that because of an infirmity of my flesh I preached," &c. He implies that bodily sickness, having detained him among them, contrary to his original intentions, was the occasion of his preaching the Gospel to them.
at the first--literally, "at the former time"; implying that at the time of writing he had been twice in Galatia. See my
Introduction;
also see on
Ga 4:16,
and
Ga 5:21.
His sickness was probably the same as recurred more violently afterward, "the thorn in the flesh"
(2Co 12:7),
which also was overruled to good
(2Co 12:9, 10),
as the "infirmity of the flesh" here.
14
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繁體中文
14. 你們的試煉——最古老抄本作「你們的試煉」。我的疾病是、或可能成為你們的「試煉」或考驗，你們沒有輕看，即你們沒有因而被試探去輕看我和我的信息。不過也許最好如拉赫曼（Lachmann）那樣標點並解釋，把它與
加 4:13
連起來：「（你們知道）你們的試煉（即因我的軟弱而你們所受的試煉），就是在我肉體中的。你們沒有（因天然的驕傲而）輕看，也沒有（因屬靈的驕傲而）厭棄，反倒接待我」等等。「試煉」在此並非我們現今用法所指的傾向惡習的趨勢，而是身體的考驗。
如同神的使者——如同受天上啟示、為神所差的使者：使者（angel）意即「 messenger」
(瑪 2:7)。
參
撒下 19:27
的類似措辭，這是希伯來與東方用法，指以極高敬意接待某人
(亞 12:8)。
使者沒有肉體、軟弱，也沒有試煉。
如同基督——作為基督的代表
(太 10:40)。
基督是使者的主。
英語原文
14. my temptation--The oldest manuscripts read, "your temptation." My infirmity, which was, or might have been, a "temptation," or trial, to you, ye despised not, that is, ye were not tempted by it to despise me and my message. Perhaps, however, it is better to punctuate and explain as LACHMANN, connecting it with
Ga 4:13,
"And (ye know) your temptation (that is, the temptation to which ye were exposed through the infirmity) which was in my flesh. Ye despised not (through natural pride), nor rejected (through spiritual pride), but received me," &c. "Temptation does not mean here, as we now use the word, tendency to an evil habit, but BODILY TRIAL."
as an angel of God--as a heaven-inspired and sent messenger from God: angel means "messenger"
(Mal 2:7).
Compare the phrase,
2Sa 19:27,
a Hebrew and Oriental one for a person to be received with the highest respect
(Zec 12:8).
An angel is free from the flesh, infirmity, and temptation.
as Christ--being Christ's representative
(Mt 10:40).
Christ is Lord of angels.
15
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繁體中文
15. 你們，等等——你們因有福音的使者我在你們中間，便對自己恭賀（希臘文的「福氣」即此義），這有何價值可言？因你們後來何等徹底地改變了方向！你們曾以蒙我事奉之恩而自視為有福。
就是把自己的眼睛剜出來——身體最珍貴的肢體之一——你們那樣看重我：這是表示最大自我犧牲的諺語式說法
(太 5:29)。
孔尼比爾（Conybeare）與豪森（Howson）認為這一特殊形式的諺語，是針對保羅眼目的軟弱而用的，這軟弱與神經質的體質有關，可能受所描述異象之光的影響，
徒 22:11； 林後 12:1-7。
「你們情願把自己的眼睛剜出來給我。」保羅言辭與作為中所顯的神聖大能，與他外貌的軟弱
(林後 10:10)
形成對比，起初有力地感動了加拉太人——他們具有其所源出的塞爾特民族一切衝動的特質。其後他們很快便以塞爾特人同樣特有的反覆無常而改變。
英語原文
15. Where, &c.--Of what value was your congratulation (so the Greek for "blessedness" expresses) of yourselves, on account of your having among you me, the messenger of the Gospel, considering how entirely you have veered about since? Once you counted yourselves blessed in being favored with my ministry.
ye would have plucked out your own eyes--one of the dearest members of the body--so highly did you value me: a proverbial phrase for the greatest self-sacrifice
(Mt 5:29).
CONYBEARE and HOWSON think that this particular form of proverb was used with reference to a weakness in Paul's eyes, connected with a nervous frame, perhaps affected by the brightness of the vision described,
Ac 22:11; 2Co 12:1-7.
"You would have torn out your own eyes to supply the lack of mine." The divine power of Paul's words and works, contrasting with the feebleness of his person
(2Co 10:10),
powerfully at first impressed the Galatians, who had all the impulsiveness of the Celtic race from which they sprang. Subsequently they soon changed with the fickleness which is equally characteristic of Celts.
16
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繁體中文
16. 當譯作：「如今我將真理告訴你們，就因此成了你們的仇敵（你們眼中的仇敵）嗎」
(加 2:5, 14)？
顯然他並非在他的初次訪問時招惹他們的敵意，而這裏的話暗示他是自那時以後、又在如今寫信之前招惹他們的：所以他向他們講說不悅耳之真理的場合，必定是在他第二次訪問之時
(徒 18:23，
參見我的
導論)。
愚妄人和罪人恨惡責備他的人。義人喜愛誠實的責備
(詩 141:5； 箴 9:8)。
英語原文
16. Translate, "Am I then become your enemy (an enemy in your eyes) by telling you the truth"
(Ga 2:5, 14)?
He plainly did not incur their enmity at his first visit, and the words here imply that he had since then, and before his now writing, incurred it: so that the occasion of his telling them the unwelcome truth, must have been at his second visit
(Ac 18:23,
see my
Introduction).
The fool and sinner hate a reprover. The righteous love faithful reproof
(Ps 141:5; Pr 9:8).
17
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繁體中文
17. 那些人--向你們諂媚的人，與親自向你們說真理的保羅自己相對。
熱心--在使人歸化上的熱心尤其為猶太人的特徵，因此也是猶太派信徒的特徵
(加 1:14； 太 23:15； 羅 10:2)。
待你們--即討好你們
(林後 11:2)。
不懷好意--不是出於善意，也不是為著好的目的。他們熱心討好你們的動機和方式都不是所當有的。
想要把你們關在外面--「他們想要把你們關在外面」，關在神的國之外（即他們想要說服你們：作為未受割禮的外邦人，你們已被關在外面），「好叫你們也熱心討好他們」，即受割禮成為他們熱心的跟從者。阿爾福德（Alford）的解釋是：他們的意圖是把加拉太人從整體團體中排除出去，作為一個小圈子吸引到他們自己的派別裏。英文 "exclusive"（排他）一詞正是這個用法。
英語原文
17. They--your flatterers: in contrast to Paul himself, who tells them the truth.
zealously--zeal in proselytism was characteristic especially of the Jews, and so of Judaizers
(Ga 1:14; Mt 23:15; Ro 10:2).
affect you--that is, court you
(2Co 11:2).
not well--not in a good way, or for a good end. Neither the cause of their zealous courting of you, nor the manner, is what it ought to be.
they would exclude you--"They wish to shut you out" from the kingdom of God (that is, they wish to persuade you that as uncircumcised Gentiles, you are shut out from it), "that ye may zealously court them," that is, become circumcised, as zealous followers of themselves. ALFORD explains it, that their wish was to shut out the Galatians from the general community, and attract them as a separate clique to their own party. So the English word "exclusive," is used.
18
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繁體中文
18. 被人熱心待候是好的--較宜與
加 4:18
的「熱心待候」對應，譯作「被人熱心追求」。我不怪他們熱心追求你們，也不怪你們被熱心追求：只要是在「善事上」（當如此譯），「那是好的」
(林前 9:20-23)。
我之所以說「不懷好意」
(加 4:17；
希臘文與加 4:28
中「好的」和「在善事上」是同一字)，是因為他們熱心追求你們並不是在善事上。然而較古老的註釋者支持英文譯本（比較
加 1:14）。
始終--當如此翻譯並排列字句：「在各樣時候，並且不僅是我與你們同在之時。」我不願我自己獨享熱心追求你們的特權。我不在時別人也可以這樣做，只要是在善事上、只要忠實傳講基督，我都完全贊同
(腓 1:15-18)。
英語原文
18. good to be zealously affected--rather, to correspond to "zealously court" in
Ga 4:18,
"to be zealously courted." I do not find fault with them for zealously courting you, nor with you for being zealously courted: provided it be "in a good cause" (translate so), "it is a good thing"
(1Co 9:20-23).
My reason for saying the "not well"
(Ga 4:17;
the Greek is the same as that for "good," and "in a good cause," in
Ga 4:28),
is that their zealous courting of you is not in a good cause. The older interpreters, however, support English Version (compare
Ga 1:14).
always--Translate and arrange the words thus, "At all times, and not only when I am present with you." I do not desire that I exclusively should have the privilege of zealously courting you. Others may do so in my absence with my full approval, if only it be in a good cause, and if Christ be faithfully preached
(Php 1:15-18).
19
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繁體中文
19. 我小子啊--
(提前 1:18； 提後 2:1； 約壹 2:1)。
我與你們的關係不只是熱心追求你們的人
(加 4:17, 18)，
更是父親與兒女的關係
(林前 4:15)。
我受生產之苦--即像母親陣痛直到孩子誕生一般。
再--第二次。前一次是我「與你們同在」之時
(加 4:18；
比較註釋，參見
加 4:13
的註釋)。
直到基督成形在你們心裏--使你們除了基督以外無所活、除了基督以外無所想
(加 2:20)，
除了祂和祂的死、復活與義之外無所誇
(腓 3:8-10； 西 1:27)。
英語原文
19. My little children--
(1Ti 1:18; 2Ti 2:1; 1Jo 2:1).
My relation to you is not merely that of one zealously courting you
(Ga 4:17, 18),
but that of a father to his children
(1Co 4:15).
I travail in birth--that is, like a mother in pain till the birth of her child.
again--a second time. The former time was when I was "present with you"
(Ga 4:18;
compare Note, see on
Ga 4:13).
Christ be formed in you--that you may live nothing but Christ, and think nothing but Christ
(Ga 2:20),
and glory in nothing but Him, and His death, resurrection, and righteousness
(Php 3:8-10; Col 1:27).
20
無題
繁體中文
20. 當如希臘文譯作：「我巴不得」。若環境允許（但實際不允許），我樂意與你們同在 [斯圖爾特（M. Stuart）]。
如今--正如我先前已兩度如此行。當面說話比書寫更能以愛心勸導
(約貳 12； 約參 13, 14)。
改換口氣--像母親那樣
(加 4:19)；
即按我親眼所見你們的情況所需，調整我說話的語氣。這是親身同在者所能做的，卻非書寫者所能 [格老秀斯（Grotius）與埃斯提烏（Estius）]。
為你們疑心--較宜作「我為你們感到為難」，即不知當如何對待你們，當用溫柔的話還是嚴厲的話才能將你們帶回正路。
英語原文
20. Translate as Greek, "I could wish." If circumstances permitted (which they do not), I would gladly be with you [M. STUART].
now--as I was twice already. Speaking face to face is so much more effective towards loving persuasion than writing
(2Jo 12; 3Jo 13, 14).
change my voice--as a mother
(Ga 4:19):
adapting my tone of voice to what I saw in person your case might need. This is possible to one present, but not to one in writing [GROTIUS and ESTIUS].
I stand in doubt of you--rather, "I am perplexed about you," namely, how to deal with you, what kind of words to use, gentle or severe, to bring you back to the right path.
21
無題
繁體中文
21. 願意--出於自願地瘋狂追逐那必定定你們罪、毀滅你們的事物。
你們沒有聽見律法嗎--你們沒有思想摩西話語中隱密的涵義嗎？[格老秀斯（Grotius）]。律法本身就將你們從它自己那裏引到基督那裏 [埃斯提烏（Estius）]。使徒以論證充分確立其論點之後，接著以一段受聖靈感動的、對歷史事實的寓意解釋來加以證實和闡明。這些事實中蘊含著普遍的律法和模式。也許他採用寓意的緣故是要以猶太派信徒自己的武器來反駁他們：微妙、奧秘、寓意的詮釋--未經聖靈授權的--是他們所偏愛的論據，正如會堂裏的拉比們。比較耶路撒冷他勒目 [Tractatu Succa, cap. Hechalil]。保羅以寓意解釋迎擊他們，這解釋並非出於幻想，而是為聖靈所認可的。歷史若被正確理解，在其複雜的現象中蘊含著簡單且不斷重現的神聖法則。選民的歷史，正如他們的律法規條一樣，除了字面的意義之外，還具有預表的意義（比較
林前 10:1-4; 15:45, 47； 啟 11:8)。
正如憑應許、按恩典而生、非凡地誕生的以撒，超越一切人的計算地取代了按自然生的以實瑪利；照樣，新的神治族類--憑應許作亞伯拉罕屬靈後裔的、外邦人以及猶太人信徒--即將取代那自以為神的國度唯獨屬於他們的天然後裔的地位。
英語原文
21. desire--of your own accord madly courting that which must condemn and ruin you.
do ye not hear--do ye not consider the mystic sense of Moses' words? [GROTIUS]. The law itself sends you away from itself to Christ [ESTIUS]. After having sufficiently maintained his point by argument, the apostle confirms and illustrates it by an inspired allegorical exposition of historical facts, containing in them general laws and types. Perhaps his reason for using allegory was to confute the Judaizers with their own weapons: subtle, mystical, allegorical interpretations, unauthorized by the Spirit, were their favorite arguments, as of the Rabbins in the synagogues. Compare the Jerusalem Talmud [Tractatu Succa, cap. Hechalil]. Paul meets them with an allegorical exposition, not the work of fancy, but sanctioned by the Holy Spirit. History, if properly understood contains in its complicated phenomena, simple and continually recurring divine laws. The history of the elect people, like their legal ordinances, had, besides the literal, a typical meaning (compare
1Co 10:1-4; 15:45, 47; Re 11:8).
Just as the extra-ordinarily-born Isaac, the gift of grace according to promise, supplanted, beyond all human calculations, the naturally-born Ishmael, so the new theocratic race, the spiritual seed of Abraham by promise, the Gentile, as well as Jewish believers, were about to take the place of the natural seed, who had imagined that to them exclusively belonged the kingdom of God.
22
無題
繁體中文
22.
(創 16:3-16; 21:2)。
亞伯拉罕--你們想要作其兒子的那一位（比較
羅 9:7-9)。
使女……自主之婦人--較宜如希臘文，「那使女……那自主之婦人」。
英語原文
22.
(Ge 16:3-16; 21:2).
Abraham--whose sons ye wish to be (compare
Ro 9:7-9).
a bond maid . . . a free woman--rather, as Greek, "the bond maid . . . the free woman."
23
無題
繁體中文
23. 按著血氣生--按尋常的自然過程而生：與以撒相對，他是「憑那應許的能力」（希臘文如此說）而生--該應許是使撒拉在違反自然常規的情形下懷孕的有效原因
(羅 4:19)。
亞伯拉罕當放下對肉體（以實瑪利即按此而生）的一切信賴，而單憑對那應許（以撒即按此、違反一切血氣之計算地奇妙誕生）的信心而活。
英語原文
23. after the flesh--born according to the usual course of nature: in contrast to Isaac, who was born "by virtue of the promise" (so the Greek), as the efficient cause of Sarah's becoming pregnant out of the course of nature
(Ro 4:19).
Abraham was to lay aside all confidence in the flesh (after which Ishmael was born), and to live by faith alone in the promise (according to which Isaac was miraculously born, contrary to all calculations of flesh and blood).
24
無題
繁體中文
24. 都是寓意--較宜作「是寓意的」，即具有字面以外另一層意義。
這兩個婦人就是兩約--「這兩個[婦人]就是（即意味；按所有最古老的抄本省略「那」字）兩約」。猶太人中母親為奴則決定子女為奴，故對應撒拉的應許之自由約的兒女是自由的；那屬奴役之律法約的兒女則不然。
一個是出於--即其起源取自西奈山。故此，看來他主要論及的是道德律
(加 3:19)，
主要地
(來 12:18)。
保羅熟悉阿拉伯的西奈地區
(加 1:17)，
因他歸信之後曾往那裏。在頒布律法那陰森的場景中，他學會了在對比之下欣賞福音的恩典，因而拋棄過去一切對律法的依賴。
生--即生下兒女歸於奴僕。比較以下措辭
(徒 3:25)，
「神……與亞伯拉罕所立約之子孫。」
夏甲--即 Hagar。
英語原文
24. are an allegory--rather, "are allegorical," that is, have another besides the literal meaning.
these are the two covenants--"these [women] are (that is, mean; omit 'the' with all the oldest manuscripts) two covenants." As among the Jews the bondage of the mother determined that of the child, the children of the free covenant of promise, answering to Sarah, are free; the children of the legal covenant of bondage are not so.
one from--that is, taking his origin from Mount Sinai. Hence, it appears, he is treating of the moral law
(Ga 3:19)
chiefly
(Heb 12:18).
Paul was familiar with the district of Sinai in Arabia
(Ga 1:17),
having gone thither after his conversion. At the gloomy scene of the giving of the Law, he learned to appreciate, by contrast, the grace of the Gospel, and so to cast off all his past legal dependencies.
which gendereth--that is, bringing forth children unto bondage. Compare the phrase
(Ac 3:25),
"children of the covenant which God made . . . saying unto Abraham."
Agar--that is, Hagar.
25
無題
繁體中文
25. 當譯作：「因為這話--夏甲--乃是（意指）阿拉伯的西奈山（即在阿拉伯人中間--用阿拉伯語）。」屈梭多模（Chrysostom）如此解釋。旅行家哈勞特（Haraut）說，時至今日阿拉伯人仍稱西奈山為「Hadschar」，即夏甲，意為岩石或石頭。夏甲曾兩次逃入阿拉伯的曠野
(創 16:1-16; 21:9-21)：
從她那裏這山與城得其名，那民被稱為夏甲人（Hagarenes）。西奈山與其崎嶇的岩石，遠離應許之地，正適於代表那令人心生恐懼的律法和為奴的靈。
相當於--字面為「與……站在同一行列」；「她與……相對應」。
現在的耶路撒冷--即猶太人的耶路撒冷，只有現今暫時的存在，與福音那屬靈的耶路撒冷相對--後者在應許的形式下、如胚胎般早已存在於許多世代之前，並將在未來的世代中存到永遠。
而且--最古老的抄本讀作「因為她是為奴的」。正如夏甲為奴服事她的主母，現在的耶路撒冷也為奴服事律法，並且也服事羅馬人：如此她的民事狀態與其屬靈狀態相符 [本格爾（Bengel）]。
英語原文
25. Translate, "For this word, Hagar, is (imports) Mount Sinai in Arabia (that is, among the Arabians--in the Arabian tongue)." So CHRYSOSTOM explains. Haraut, the traveller, says that to this day the Arabians call Sinai, "Hadschar," that is, Hagar, meaning a rock or stone. Hagar twice fled into the desert of Arabia
(Ge 16:1-16; 21:9-21):
from her the mountain and city took its name, and the people were called Hagarenes. Sinai, with its rugged rocks, far removed from the promised land, was well suited to represent the law which inspires with terror, and the spirit of bondage.
answereth--literally, "stands in the same rank with"; "she corresponds to."
Jerusalem which now is--that is, the Jerusalem of the Jews, having only a present temporary existence, in contrast with the spiritual Jerusalem of the Gospel, which in germ, under the form of the promise, existed ages before, and shall be for ever in ages to come.
and--The oldest manuscripts read, "For she is in bondage." As Hagar was in bondage to her mistress, so Jerusalem that now is, is in bondage to the law, and also to the Romans: her civil state thus being in accordance with her spiritual state [BENGEL].
26
無題
繁體中文
26. 本節代替了我們期望、與
加 4:24
「一個是出於西奈山」相對應的句子，即從上面那屬天之山而來的另一個約，就是（在寓意中相當於）撒拉。
在上的耶路撒冷--
(來 12:22)，
「天上的耶路撒冷。」「從我神那裏從天降下來的新耶路撒冷」
(啟 3:12; 21:2)。
此處指「彌賽亞的神政，在基督再臨之前是教會，在其後則是基督榮耀的國」[邁爾（Meyer）]。
自由--正如撒拉那樣；與「她是為奴的」
(加 4:25)
相對。
我們--雖有部分抄本支持，但許多最古老的抄本中省略。「我們的母」即那已經是無形教會--天上耶路撒冷--之肢體的信徒的母，這教會將於未來彰顯出來
(來 12:22)。
英語原文
26. This verse stands instead of the sentence which we should expect, to correspond to
Ga 4:24,
"One from Mount Sinai," namely, the other covenant from the heavenly mount above, which is (answers in the allegory to) Sarah.
Jerusalem . . . above--
(Heb 12:22),
"the heavenly Jerusalem." "New Jerusalem, which cometh down out of heaven from my God"
(Re 3:12; 21:2).
Here "the Messianic theocracy, which before Christ's second appearing is the Church, and after it, Christ's kingdom of glory" [MEYER].
free--as Sarah was; opposed to "she is in bondage"
(Ga 4:25).
all--omitted in many of the oldest manuscripts, though supported by some. "Mother of us," namely, believers who are already members of the invisible Church, the heavenly Jerusalem, hereafter to be manifested
(Heb 12:22).
27
無題
繁體中文
27.
(賽 54:1)。
不懷孕不生養的--指在上的耶路撒冷：福音那屬靈的教會，是「應許」的果子，對應那不「按著血氣」生育的撒拉；與律法相對，律法對應那在尋常自然過程中多育的夏甲。以賽亞首先論及以色列在長久災難之後的復興；但他的話語為聖靈所塑造，以致超越此事而及於屬靈的錫安：不僅包括猶太人--亞伯拉罕按血氣的後裔和律法之子，也包括外邦人。當律法束縛以色列之時，那屬靈的耶路撒冷被視為「不生育的」，因為那時她沒有外邦人中的屬靈兒女。
發聲--呼喊而發聲。
歌唱--因喜樂而呼喊。
更多--當如希臘文譯作：「這被遺棄之人的兒女（主要由外邦人組成的新約教會，他們從前沒有應許，因而沒有神作她的丈夫），比那有（希臘文『那』）丈夫的（猶太教會有神為其丈夫，
賽 54:5； 耶 2:2）兒女更多。」
律法之約的兒女雖然眾多，福音之約的兒女卻更多。希臘文冠詞的意涵是：「那擁有那位丈夫的婦人--另一個婦人則缺少這位丈夫。」
英語原文
27.
(Isa 54:1).
thou barren--Jerusalem above: the spiritual Church of the Gospel, the fruit of "the promise," answering to Sarah, who bore not "after the flesh": as contrasted with the law, answering to Hagar, who was fruitful in the ordinary course of nature. Isaiah speaks primarily of Israel's restoration after her long-continued calamities; but his language is framed by the Holy Spirit so as to reach beyond this to the spiritual Zion: including not only the Jews, the natural descendants of Abraham and children of the law, but also the Gentiles. The spiritual Jerusalem is regarded as "barren" while the law trammeled Israel, for she then had no spiritual children of the Gentiles.
break forth--into crying.
cry--shout for joy.
many more--Translate as Greek, "Many are the children of the desolate (the New Testament Church made up in the greater part from the Gentiles, who once had not the promise, and so was destitute of God as her husband), more than of her which hath an (Greek, 'THE') husband (the Jewish Church having GOD for her husband,
Isa 54:5; Jer 2:2)."
Numerous as were the children of the legal covenant, those of the Gospel covenant are more so. The force of the Greek article is, "Her who has THE husband of which the other is destitute."
28
無題
繁體中文
28. 我們--最古老的抄本和譯本在「我們」與「你們」之間分歧。「我們」更符合
加 4:26，
「我們的母」。
憑應許作的兒女--不是按著血氣的兒女，而是藉著應許而作的兒女
(加 4:23, 29, 31)。
「我們是」如此的，並且當盼望繼續如此。
英語原文
28. we--The oldest manuscripts and versions are divided between "we" and "ye." "We" better accords with
Ga 4:26,
"mother of us."
children of promise--not children after the flesh, but through the promise
(Ga 4:23, 29, 31).
"We are" so, and ought to wish to continue so.
29
無題
繁體中文
29. 逼迫--以實瑪利「戲笑」以撒，其中含有逼迫的萌芽和精神
(創 21:9)。
他的戲笑或許是針對以撒的敬虔和他對神應許的信心。他既是按自然出生的長子，便傲然自恃高於那憑應許而生者：正如該隱恨惡亞伯的敬虔。
按著聖靈生的--這話雖首先指以撒--以屬靈方式出生的（即憑著神的應許或話語，藉著祂的靈在違反自然常規的情形下使撒拉在老年懷孕而生），卻被如此表達，以致特別指向那些藉著信、憑福音恩典稱義的信徒，以對比屬肉體的人、猶太派信徒和律法主義者。
現在也是這樣--
(加 5:11； 6:12, 17； 徒 9:29; 13:45, 49, 50; 14:1, 2, 19; 17:5, 13; 18:5, 6)。
猶太人逼迫保羅，不是因他傳基督教反對異教，而是因他將基督教傳為與猶太教有別的信仰。除腓立比和以弗所兩處（在那裏發動攻擊的人在保羅被驅逐一事上有金錢利益）之外，他從未在任何地方遭受外邦人的攻擊，除非他們先被猶太人煽動。在這方面，保羅的書信與路加的歷史（使徒行傳）之間的吻合顯然是無意的，故是真實性的明證（見佩利〔Paley〕，Horæ Paulinæ）。
英語原文
29. persecuted--Ishmael "mocked" Isaac, which contained in it the germ and spirit of persecution
(Ge 21:9).
His mocking was probably directed against Isaac's piety and faith in God's promises. Being the older by natural birth, he haughtily prided himself above him that was born by promise: as Cain hated Abel's piety.
him . . . born after the Spirit--The language, though referring primarily to Isaac, born in a spiritual way (namely, by the promise or word of God, rendered by His Spirit efficient out of the course of nature, in making Sarah fruitful in old age), is so framed as especially to refer to believers justified by Gospel grace through faith, as opposed to carnal men, Judaizers, and legalists.
even so it is now--
(Ga 5:11; 6:12, 17; Ac 9:29; 13:45, 49, 50; 14:1, 2, 19; 17:5, 13; 18:5, 6).
The Jews persecuted Paul, not for preaching Christianity in opposition to heathenism, but for preaching it as distinct from Judaism. Except in the two cases of Philippi and Ephesus (where the persons beginning the assault were pecuniarily interested in his expulsion), he was nowhere set upon by the Gentiles, unless they were first stirred up by the Jews. The coincidence between Paul's Epistles and Luke's history (the Acts) in this respect, is plainly undesigned, and so a proof of genuineness (see PALEY, Horæ Paulinæ).
30
無題
繁體中文
30.
創 21:10, 12，
那裏撒拉的話是：「不可與我的兒子以撒一同承受產業。」但那裏字面上所說的，在此處則在聖靈感動下以其寓意的屬靈涵義表達出來，應用於新約信徒，即反照意義上「自主婦人之子」。在
約 8:35, 36
耶穌引用了此事。
趕出去--從家和產業中趕出：字面上是以實瑪利；屬靈上是屬肉體的人和律法主義者。
不可承受產業--希臘文語氣更強：「不可承受產業」或「不可繼承」。
英語原文
30.
Ge 21:10, 12,
where Sarah's words are, "shall not be heir with my son, even with Isaac." But what was there said literally, is here by inspiration expressed in its allegorical spiritual import, applying to the New Testament believer, who is antitypically "the son of the free woman." In
Joh 8:35, 36,
Jesus refers to this.
Cast out--from the house and inheritance: literally, Ishmael; spiritually, the carnal and legalists.
shall not be heir--The Greek is stronger, "must not be heir," or "inherit."
31
無題
繁體中文
31. 所以--最古老的抄本讀作「所以弟兄們」。這是從前文推論出的結論。
在
加 3:29
和加 4:7 中，已經確立：我們新約信徒是「後嗣」。既是後嗣，「我們便不是使女的兒女（其子按聖經乃是『不可承受產業』的，
加 4:30），
乃是自主婦人的兒女了（其子按聖經是當承受產業的）。」因為我們不像以實瑪利那樣被「趕出去」，而是被接納為兒子和後嗣。
英語原文
31. So then--The oldest manuscripts read, "Wherefore." This is the conclusion inferred from what precedes. In
Ga 3:29 and Ga 4:7,
it was established that we, New Testament believers, are "heirs." If, then, we are heirs, "we are not children of the bond woman (whose son, according to Scripture, was 'not to be heir,'
Ga 4:30),
but of the free woman (whose son was, according to Scripture, to be heir). For we are not "cast out" as Ishmael, but accepted as sons and heirs.
加 4:1-31.
同一主題的延續：以嗣子於成年前受制於監護人為例，說明我們只在基督來到之前服於律法之下。保羅對加拉太人的善意，當促使他們對他懷有他們起初所表達的同樣善意。他們想要在律法之下的願望，藉以撒與以實瑪利的寓意顯明與他們福音的自由相矛盾。
1-7. 神差遣祂的兒子來救贖在律法以下的我們
(加 4:4)，
並差遣祂兒子的靈進入我們的心
(加 4:6)，
這一事實印證了
(加 3:29)
我們是「憑應許作後嗣」的結論。
後嗣——
(加 3:29)。
不同於地上產業的繼承以父親的離世為前提，使我們成為後嗣的，僅僅是我們父憑主權所定的旨意。
孩童——希臘文為「未成年者」。
與……無異，等等——即不比奴僕（希臘文「僕人」一詞即此義）有更多自由。他不能自行其是。
全業的主人——就名分與實際所有權而言（參
林前 3:21, 22）。