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Galatians 4 Introduction
英文原文
The design of this chapter is, to show the effect of being under the Law, and the inconsistency of that kind of bondage or servitude with the freedom which is vouchsafed to the true children of God by the gospel. It is, in accordance with the whole drift of the Epistle, to recall the Galatians to just views of the gospel; and to convince them of their error in returning to the practice of the Mosaic rites and customs. In the previous chapter he had shown them that believers in the gospel were the true children of Abraham; that they had been delivered from the curse of the Law; that the Law was a schoolmaster to lead them to Christ, and that they were all the children of God. To illustrate this further, and to show them the true nature of the freedom which they had as the children of God, is the design of the argument in this chapter. He therefore states:
(1) That it was under the gospel only that they received the full advantages of freedom; Galatians 4:1-5. Before Christ came, indeed, there were true children of God, and heirs of life. But they were in the condition of minors; they had not the privileges of sons. An heir to a great estate, says the apostle Galatians 4:1-2, is treated substantially as if he were a servant. He is under tutors and governors: he is not permitted to enter on his inheritance; he is kept under the restraint of law. So it was with the people of God under the Law of Moses. They were under restraints, and were admitted to comparatively few of the privileges of the children of God. But Christ came to redeem those who were under the Law, and to place them in the elevated condition of adopted sons; Galatians 4:4-5. They were no longer servants; and it was as unreasonable that they should conform again to the Mosaic rites and customs, as it would be for the heir of full age, and who has entered on his inheritance, to return to the condition of minorship, and to be placed again under tutors and governors, and to be treated as a servant.
(2) as sons of God, God had sent forth the Spirit of his Son into their hearts, and they were enabled to cry Abba, Father. They were no longer servants, but heirs of God, and should avail themselves of the privileges of heirs; Galatians 4:6-7.
(3) sustaining this relation, and being admitted to these privileges, the apostle remonstrates with them for returning again to the "weak and beggarly elements" of the former dispensation - the condition of servitude to rites and customs in which they were before they embraced the gospel; Galatians 4:8-11. When they were ignorant of God, they served those who were no gods, and there was some excuse for that; Galatians 4:8. But now they had known God, they were acquainted with his laws; they were admitted to the privileges of his children; they were made free, and there could be no excuse for returning again to the bondage of those who had no true knowledge of the liberty which the gospel gave. Yet they observed days and times as though these were binding, and they had never been freed from them Galatians 4:10; and the apostle says, that he is afraid that his labors bestowed on them, to make them acquainted with the plan of redemption, had been in vain.
(4) to bring them to a just sense of their error, he reminds theta of their former attachment to him, Galatians 4:12-20. He had indeed preached to them amidst much infirmity, and much that was suited to prejudice them against him Galatians 4:13; but they had disregarded that, and had evinced toward him the highest proofs of attachment - so, much so, that they had received him as an angel of God Galatians 4:14, and had been ready to pluck out their own eyes to give them to him, Galatians 4:15. With great force, therefore, he asks them why they had changed their views toward him so far as to forsake his doctrines? Had he become their enemy by telling the truth? Galatians 4:16. He tenderly addresses them, therefore, as little children, and says, that he has the deepest solicitude for their welfare, and the deepest anxiety on account of their danger - a solicitude which he compares Galatians 4:19, with the pains of childbirth.
(5) in order to enforce the whole subject, and to show the true nature of the conformity to the Law compared with the liberty of the gospel, he allegorizes an interesting part of the Mosaic history - the history of the two children of Abraham; Galatians 4:21-31. The condition of Hagar - a slave - under the command of a master - harshly treated - cast out and disowned, was an apt illustration of the condition of those who were under the servitude of the Law. It would strikingly represent Mount Sinai, and the Law that was promulgated there, and the condition of those who were under the Law. That, too, was a condition of servitude. The Law was stern, and showed no mercy. It was like a master of a slave, and would treat those who were under it with a rigidness that might be compared with the condition of Hagar and her son; Galatians 4:24-25. That same Mount Sinai also was a fair representation of Jerusalem as it was then - a city full of rites and ceremonies, where the Law reigned with rigor, where, there was a burdensome system of religion, and where there was none of the freedom which the gospel would furnish; Galatians 4:25.
On the other hand, the children of the free woman were an apt illustration of those who were made free from the oppressive ceremonies of the Law by the gospel; Galatians 4:22. That Jerusalem was free. The new system from heaven was one of liberty and rejoicing; Galatians 4:26-27. Christians were, like Isaac, the children of promise, and were not slaves to the Law; Galatians 4:28, Galatians 4:31. And as there was a command Galatians 4:30 to east out the bondwoman and her son, so the command now was to reject all that would bring the mind into ignoble servitude, and prevent its enjoying the full freedom of the gospel. The whole argument is, that it would be as unreasonable for those who were Christians to submit again to the Jewish rites and ceremonies, as it would be for a freeman to sell himself into slavery. And the design of the whole is, to recall them from the conformity to Jewish rites and customs, and from their regarding them as now binding on Christians.
1
Galatians 4:1
我说 - 他先前已经说过（Galatians 3:24-25），他们在律法以下的时候，乃是处在未成年的状态中。如今他进一步说明一个未成年者的真实境况，来阐明这个意思。
那承受产业的 - 指任何产业的后嗣，或任何有产业指望的人。产业无论多大；他父亲无论多富；他进入产业的时刻无论会被提升到多高的地位，在那时刻以前，他总是处在仆人的境况中。
为孩童的时候 - 直到他到达年龄为止。“孩童”一词（νήπιοι nēpioi）本义指婴孩；字面意思是“不能说话的人”（νη nē，不可分前缀，意为“不”；ἔπος epos，意为“言语”），因此指小孩或婴孩，但没有明确的界限——罗滨逊（Robinson）。这字正如法律上“infant”一词的用法，指“未成年者”。
与奴仆毫无分别 - 意即他对自己的财产没有更多的管理权；产业不在他的支配之下。这并不是说他在任何方面都无分别，只是说在所论的事项上没有分别。他在承受产业的前景上、在父亲的疼爱上、通常在教育的好处上、并在所受的尊重与关注上，都有分别；但在财产上他没有分别，他像仆人一样，受别人的管制与指挥。
虽然是全业的主人 - 即在指望中是。他对全部产业有一种预期的权利，是别人所没有的。这里“主人”一词（κύριος kurios）的用法，与圣经中常用来指主人或所有者的用法相同。这里所要说明的意思是：犹太人在弥赛亚来临之前的境况，在许多方面不及神的朋友们在弥赛亚以下所要享的境况——正如后嗣在未成年之前的境况，不及他进入产业之后的境况一样。犹太人确实自称是神的儿女或儿子；对于民族中敬虔的那部分人，使徒也不会拒绝给他们这个称号；但那是一种尚未进入全部产业的境况，远不及那些接受了弥赛亚、被接入儿子完全特权之人的境况。他们确实是后嗣，在应许上有份；但他们仍处在相对受奴役的境况中，唯有福音能使他们得自由。
英文原文
Now I say - He had before said Galatians 3:24-25 that while they were under the Law they were in a state of minority. This sentiment he proceeds further to illustrate by showing the true condition of one who was a minor.
That the heir - Any heir to an estate, or one who has a prospect of an inheritance. No matter how great is the estate; no matter how wealthy his father; no matter to how elevated a rank he may be raised on the moment that he enters on his inheritance, yet until that time he is in the condition of a servant.
As long as he is a child - Until he arrives at the age. The word rendered "child" (νήπιοι nēpioi) properly means an infant; literally, "one not speaking" (νη nē insep. un, ἔπος epos), and hence, a child or babe, but without any definite limitation - Robinson. It is used as the word "infant" is with us in law, to denote "a minor."
Differeth nothing from a servant - That is, he has no more control of his property; he has it not at his command. This does not mean that he does not differ in any respect, but only that in the matter under consideration he does not differ. He differs in his prospects of inheriting the property, and in the affections of the father, and usually in the advantages of education, and in the respect and attention shown him. but in regard to property, he does not differ, and he is like a servant, under the control and direction of others.
Though he be lord of all - That is, in prospect. He has a prospective right to all the property, which no one else has. The word "lord" here (κύριος kurios), is used in the same sense in which it is often in the Scriptures, to denote master or owner. The idea which this is designed to illustrate is, that the condition of the Jews before the coming of the Messiah was inferior in many respects to what the condition of the friends of God would be under him - as inferior as the condition of an heir was before he was of age, to what it would be when he should enter on his inheritance. The Jews claimed, indeed, that they were the children or the sons of God, a title which the apostle would not withhold from the pious part of the nation; but it was a condition in which they had not entered on the full inheritance, and which was far inferior to that of those who had embraced the Messiah, and who were admitted to the full privileges of sonship. They were indeed heirs. They were interested in the promises. But still they were in a condition of comparative servitude, and could be made free only by the gospel.
2
Galatians 4:2
乃在手下 - 即服在他们的管制与指导之下。
师傅 - 在我们的用语里，“tutor”（导师）一词本义指教师。但这与原义不甚相同。这词（επίτροπος epitropos）本义指管家、管理人、代理人；见 Matthew 20:8; Luke 8:3。照这里的用法，它指一个人——通常是奴隶或获释的奴隶——家中男孩被交托给他照料，由他培养，陪他们上学，有时也在家中教导他们；参较 Galatians 3:24 的注释。这样的人对他们有管束之权。
和管家 - 这词（οἰκόνομος oikonomos）指家宅的管理人、监督、管家。它本指对一家的奴仆有权柄、给他们分派工作与份内事务的人。他们通常也管理家务和账目。他们一般是奴隶，因忠心而受托担任此职；不过有时也雇用自由人；见 Luke 16:1, Luke 16:3, Luke 16:8。这些人也照管家中的儿子，大概是就钱财事务而言，因此与称为“师傅”的那些人有所不同。但不必过分精确地区分这两个词的差别。使徒的大意是：后嗣当时处在管教与约束之下。
直等到父亲预定的时候 - 即定下让他承受产业的时刻，是父亲定意向他交付财产份额的时候。按我们的法律，儿子年满二十一岁便可自由自主。别的国家另有定规。但儿子承继父亲财产的时日，父亲若在世，必须由父亲自己定；若已去世，可由遗嘱规定。儿子并不能一到成年就索取产业。
英文原文
But is under - Is subject to their control and direction.
Tutors - The word tutor with us properly means instructor. But this is not quite the sense of the original. The word (επίτροπος epitropos); properly means a steward, manager, agent; Matthew 20:8; Luke 8:3. As used here, it refers to one - usually a slave or a freedman - to whose care the boys of a family were committed, who trained them up, accompanied them to school, or sometimes instructed them at home; compare the note at Galatians 3:24. Such a one would have the control of them.
And governors - This word (οἰκόνομος oikonomos) means a house-manager, an overseer, a steward. It properly refers to one who had authority over the slaves or servants of a family, to assign them their tasks and portions. They generally, also, had the management of the affairs of the household, and of the accounts. They were commonly slaves, who were entrusted with this office as a reward for fidelity; though sometimes free persons were employed; Luke 16:1, Luke 16:3,Luke 16:8. These persons had also charge of the sons of a family, probably in respect to their pecuniary matters, and thus differed from those called tutors. It is not necessary, however, to mark the difference in the words with great accuracy. The general meaning of the apostle is, that the heir was under government and restraint.Until the time appointed of the father - The time fixed for his entering on the inheritance. The time when he chose to give him his portion of the property. The law with us fixes the age at twenty-one when a son shall be at liberty to manage for himself. Other countries have affixed other times. But still, the time when the son shall inherit the father's property must be fixed by the father himself if he is living, or may be fixed by his will if he is deceased. The son cannot claim the property when he comes of age.
3
Galatians 4:3
我们也是如此 - 指我们这些犹太人——因为我认为这里的用语当限于犹太人，不可像布鲁姆菲尔德所主张的那样引申到外邦人。之所以要限于犹太人，理由如下：
(1) 外邦人无论在何种意义上，都不曾与这里的律法和神的诸应许保持这样的关系；
(2) 这样的解释与保罗的目的不合。他正在说明为何不该服在摩西的律法之下；他的论证是：那境况如同受捆绑或未成年的状态一样。
为孩童的时候 - （νήπιοι nēpioi）指未成年者；见 Galatians 4:1 的注释。这字不是 υἱοι huioi（“儿子们”）；意思是，他们当时处在未成年的状态；虽是后嗣，却仍在严厉的训育与管束之下。他们所受的那种管治，是合于那种状态的，而不是合于那些已经进入产业之人的处境的。
受辖制 - 处于受奴役的状态，被当作仆人或奴隶对待。
在世俗小学之下 - 边注作“初级原理”。译作“小学”的词（单数 στοιχεῖον stoicheion）本义指一行或一系列、一个小台阶、日晷指针之类的销或钉，继而指任何“初步的”东西，如语音、字母；随后指任何种类教导的初步原理或基础，在新约圣经中用于指宗教的初步教训或原理（Hebrews 5:12）；也用于指物质世界的元素或构成部分（2 Peter 3:10, 2 Peter 3:12）。这里仍延续 Galatians 4:1, Galatians 4:3 对婴孩的比喻；意思是：在犹太制度之下所教导的功课，是合于他们未成年状态的，是合于孩童时期的。他们被当作在师傅和管家之下的孩童对待。“世俗小学”一语也见于 Colossians 2:8, Colossians 2:20。在 Galatians 4:9，保罗称这些功课为“懦弱无用的小学”，所指与这里相同。
犹太制度为何在这里被称为“世俗小学”，历来有不同的见解。罗森米勒认为，是因为那些礼仪中有许多是犹太人与外邦人共有的——外邦人也有祭坛、祭物、殿宇、奠祭等。多德里奇认为，是因为那些礼仪合于孩童低下的领悟力——孩童最受可感之物的影响，对属灵与属天的事没有口味。洛克认为，是因为那些制度并不能引领他们超越这个世界，进入对天上产业的拥有与品味。最可能的情形是，这里暗指圣经中常见的犹太人说话方式——这个世界与神的国相对，与将来的荣耀相比被视为转瞬即逝、毫无价值。世界是衰残的、不能令人满足的、暂时的。暗指这词的这一常见用法，犹太制度就被称为“世俗的小学”。并不是说它们本身是恶的——那不是事实；不是说它们助长属世的灵——那不是事实；不是说它们源于这个世界——那也不是事实；也不是因为它们与外邦世界的制度相似——那同样几乎不是事实；而是说，正如世界上的事物一样，它们是短暂的、一时的、价值微小的。它们在本性上不能令人满足，很快就要过去，让位给更好的体系——正如这世界上的事物很快要让位给天一样。
英文原文
Even so we - We who were Jews - for so I think the word here is to be limited, and not extended to the pagan, as Bloomfield supposes. The reasons for limiting it are:
(1) That the pagans in no sense sustained such a relation to the Law and promises of Gad as is here supposed;
(2) Such an interpretation would not be pertinent to the design of Paul. He is stating reasons why there should not be subjection to the laws of Moses, and his argument is, that that condition was like that of bondage or minorship.
When we were children - (νήπιοι nēpioi). Minors; see the note at Galatians 4:1. The word is not υἱοι huioi, "sons;" but the idea is, that they were in a state of non-age; and though heirs, yet were under severe discipline and regimen. They were under a kind of government that was suited to that state, and not to the condition of those who had entered on their inheritance.
Were in bondage - In a state of servitude. Treated as servants or slaves.
Under the elements of the world - Margin, Rudiments. The word rendered "elements" (sing. στοιχεῖον stoicheion), properly means a row or series; a little step; a pin or peg, as the gnomen of a dial; and then anything "elementary," as a sound, a letter. It then denotes the elements or rudiments of any kind of instruction, and in the New Testament is applied to the first lessons or principles of religion; Hebrews 5:12. It is applied to the elements or component parts of the physical world; 2 Peter 3:10, 2 Peter 3:12. Here the figure is kept up of the reference to the infant Galatians 4:1, Galatians 4:3; and the idea is, that lessons were taught under the Jewish system adapted to their nonage - to a state of childhood. They were treated as children under tutors and governors. The phrase "the elements of the world," occurs also in Colossians 2:8, Colossians 2:20. In Galatians 4:9, Paul speaks of these lessons as "beggarly elements," referring to the same thing as here.
Different opinions have been held as to the reason why the Jewish institutions are here called "the elements of the world." Rosenmuller supposes it was because many of those rites were common to the Jews and to the pagan - as they also had altars, sacrifices, temples, libations, etc. Doddridge supposes it was because those rites were adapted to the low conceptions of children, who were most affected with sensible objects, and have no taste for spiritual and heavenly things. Locke supposes it was because those institutions led them not beyond this world, or into the possession and taste of their heavenly inheritance. It is probable that there is allusion to the Jewish manner of speaking, so common in the Scriptures, where this world is opposed to the kingdom of God, and where it is spoken of as transient and worthless compared with the future glory. The world is fading, unsatisfactory, temporary. In allusion to this common use of the word, the Jewish institutions are called the wordly rudiments. It is not that they were in themselves evil - for that is not true; it is not that they were adapted to foster a worldly spirit - for that is not true; it is not that they had their origin from this world - for that is not true; nor is it from the fact that they resembled the institutions of the pagan world - for that is as little true; but it is, that, like the things of the world, they were transient, temporary, and of little value. They were unsatisfactory in their nature, and were soon to pass away, and to give place to a better system - as the things of this world are soon to give place to heaven.
4
Galatians 4:4
及至时候满足 - 指父所定的时候满足；弥赛亚来临的指定时期得以圆满（充满，πλήρωμα plērōma）；见 Isaiah 49:7-8 的注释；2 Corinthians 6:2 的注释。意思是：所预言的时候、他当来的合宜时候，已经满足了。万物为他来临预备妥当的准确时期已经来到。人常问：他为什么不早些来？为什么人类在堕落后没有立刻享受他道成肉身与赎罪的益处？为什么容许四千年黑暗阴郁的岁月流逝，任凭世界在无知与罪中越陷越深？对这些问题，也许无法给出完全满意的答案。神无疑看到了我们看不见的理由；这些理由若向我们显明，我们必要认可。
然而可以观察到：救赎的这一迟延，与神整个的安排体系、与他施于人的所有眷佑干预完全一致。在蒙干预之前，人被长久容许在贫乏中憔悴、在疾病中受苦、承受无知的祸害。在一切关乎人类安乐与改良的课题上，都可以像在救赎的课题上一样发出同样的疑问。为什么印刷术的发明迟延了这么久，任凭人停留在无知之中？为什么种痘的发现迟延了这么久，任凭千百万原可得救的人死亡？为什么秘鲁的树皮没有更早被人知晓，为什么千百万原可靠它得救的人死了？大多数的药物、以及防御疾病、促进人类智力、安乐与救恩的技艺与发明，莫不如此。就这一切而言，情形可能是真的：它们都是在最恰当的时候、在整体上最能增进人类福祉的时候被显明出来。救主的道成肉身与工作也是如此。神看明那是最恰当的时候，是他的降临在整体上最能使人类受益的时候。即便以我们有限而不完全的眼光，我们也能就其为最合适、最恰当的时候看出以下几件事：
(1) 那正是众预言都集中于他、其应验无可置疑的时候。这样的大事若预先预言，为要充分证明他从天而来，这是重要的；而要使预言显为由神所发，它又必须远在事件之前，以致不可能是纯粹出于人的臆测。
(2) 那时世界该被带到认识自己需要救主的地步，人也当得着一个公平而充分的机会，试验其他一切救恩的方案，好预备欢迎这一位。这已经成就了。四千年足以向人显明他自己的能力，给他机会设计某种救恩方案。这机会是在一切可算有利的情形下提供的。世上最深刻、最灿烂的才智都被用于这事，尤其是在希腊和罗马；人们也得到了充分的机会，去公平试验各种宗教体系——它们促进国民幸福与个人福祉、遏制犯罪、净化人心、促进公共道德、在试炼中扶持人、引领人归向真神并给人不朽之确实盼望的能力。一切都失败了；那时便是神的儿子来启示更美体系的合宜时候。
(3) 那是世界处于和平的时期。只在太平之世才关闭的雅努斯神庙，那时正关闭着——在罗马历史上此前仅关闭过一次。这是“和平之君”来临何等合宜的时机！世界在相当程度上处于罗马权杖之下。世界各地之间的交通比以往任何时代都更快速、更安全，福音更容易传开。再者，犹太人散居在几乎所有的土地上，熟悉诸应许，仰望弥赛亚，为使徒——他们的同胞——在无数会堂中传福音提供了便利；他们若接受弥赛亚，就具备资格成为最热心、最奉献的宣教士。此外，同一语言——希腊语——在亚历山大大帝以后，成了世界不小部分的通用语，至少在世上相当一部分民族中被人使用并明白。此前任何时代都没有一种语言被如此广泛地使用。
(4) 那是显明新体系的合宜时期。这与神的仁爱相合：这体系的迟延不超过世界达到合宜状态、能接受救赎主之时。因此，那时期一到，神并不迟延，就差遣他的儿子来作这伟大的救赎之工。
神就差遣他的儿子 - 这含示神的儿子在道成肉身之前已经存在；见 John 16:28。圣经常把救主描述为奉差遣到世上来、从神那里出来的。
为女子所生 - 在人性之中；由女子所生。这也含示他有另一种本性，不是从女子而来的。倘若假定他只是一个人，这声明何等无意义！人很自然要问：他除了由女子所生，还能以什么别的方式出现呢？为什么把他特别描述为以这种方式来到世上？若说“十六世纪来了一个由女子所生的福斯塔斯·索齐努斯，传讲一位论”，或“十八世纪来了一个由女子所生的约瑟夫·普里斯特利博士，传讲索齐努斯的教义”，听起来岂不奇怪！“他们还能以别的方式出现吗？”——这必是自然的疑问。他们的出生和来历有什么特别之处，需要用这样的话呢？这话隐含着：救主本可以别的途径来临；他由女子而生这一事实有特殊之处；这一事实被显著地记录下来，有特殊的理由。Genesis 3:15 的应许是：弥赛亚要成为女人的“后裔”；保罗在此大概就是暗指那应许的应验。
且生在律法以下 - 作为人类的一员、有分于人性，他服在神的律法之下。作为人，他被律法的要求所约束，服在律法的管理之下。他取了律法之下的地位，为要为那些在律法以下的人成就一个重大目的。他使自己服在律法之下，好成为他们中的一员，确保他们的救赎。
英文原文
But when the fulness of the time was come - The full time appointed by the Father; the completion (filling up, πλήρωμα plērōma,) of the designated period for the coming of the Messiah; see the Isaiah 49:7-8 notes; 2 Corinthians 6:2 note. The sense is, that the time which had been predicted, and when it was proper that he should come, was complete. The exact period had arrived when all things were ready for his coming. It is often asked why he did not come sooner, and why mankind did not have the benefit of his incarnation and atonement immediately after the fall? Why were four thousand dark and gloomy years allowed to roll on, and the world suffered to sink deeper and deeper in ignorance and sin? To these questions perhaps no answer entirely satisfactory can be given. God undoubtedly saw reasons which we cannot; see, and reasons which we shall approve if they are disclosed to us.
It may be observed, however, that this delay of redemption was in entire accordance with the whole system of divine arrangements, and with all the divine interpositions in favor of men. People are suffered long to pine in want, to suffer from disease, to encounter the evils of ignorance, before interposition is granted. On all the subjects connected with human comfort and improvement, the same questions may be asked as on the subject of redemption. Why was the invention of the art of printing so long delayed, and people suffered to remain in ignorance? Why was the discovery of vaccination delayed so long, and millions suffered to die who might have been saved? Why was not the bark of Peru sooner known, and why did so many millions die who might have been saved by its use? So of most of the medicines, and of the arts and inventions that go to ward off disease, and to promote the intelligence, the comfort, and the salvation of man. In respect to all of these, it may be true that they are made known at the very best time, the time that will on the whole most advance the welfare of the race. And so of the incarnation and work of the Saviour. It was seen by God to be the best time, the time when on the whole the race would be most benefited by his coming. Even with our limited and imperfect vision, we can see the following things in regard to its being the most fit and proper time.
(1) it was just the time when all the prophecies centerd in him, and when there could be no doubt about their fulfillment. It was important that such an event should be predicted in order that there might be full evidence that he came from heaven; and yet in order that prophecy may be seen to have been uttered by God, it must be so far before the event as to make it impossible to have been the result of mere human conjecture.
(2) it was proper that the world should be brought to see its need of a Saviour, and that a fair and satisfactory opportunity should be given to men to try all other schemes of salvation that they might be prepared to welcome this. This had been done. Four thousand years were sufficient to show to man his own powers, and to give him an opportunity to devise some scheme of salvation. The opportunity had been furnished under every circumstance that could be deemed favorable. The most profound and splendid talent of the world had been brought to bear on it, especially in Greece and Rome; and ample Opportunity had been given to make a fair trial of the various systems of religion devised on national happiness and individual welfare; their power to meet and arrest crime; to purify the heart; to promote public morals, and to support man in his trials; their power to conduct him to the true God, and to give him a wellfounded hope of immortality. All had failed; and then it was a proper time for the Son of God to come and to reveal a better system.
(3) it was a time when the world was at peace. The temple of Janus, closed only in times of peace, was then shut, though it had been but once closed before during the Roman history. What an appropriate time for the "Prince of Peace" to come! The world was, to a great extent, under the Roman sceptre. Communications between different parts of the world were then more rapid and secure than they had been at any former period, and the gospel could be more easily propagated. Further, the Jews were scattered in almost all lands, acquainted with the promises, looking for the Messiah, furnishing facilities to their own countrymen the apostles to preach the gospel in numerous synagogues, and qualified, if they embraced the Messiah, to become most zealous and devoted missionaries. The same language, the Greek, was, moreover, after the time of Alexander the Great, the common language of no small part of the world, or at least was spoken and understood among a considerable portion of the nations of the earth. At no period before had there been so extensive a use of the same language.
(4) it was a proper period to make the new system known. It accorded with the benevolence of God, that it should be delayed no longer than that the world should be in a suitable state for receiving the Redeemer. When that period, therefore, had arrived, God did not delay, but sent his Son on the great work of the world's redemption.
God sent forth his Son - This implies that the Son of God had an existence before his incarnation; see John 16:28. The Saviour is often represented as sent into the world, and as coming forth from God.
Made of a woman - In human nature; born of a woman, This also implies that he had another nature than that which was derived from the woman. On the supposition that he was a mere man, how unmeaning would this assertion be! How natural to ask, in what other way could he appear than to be born of a woman? Why was he particularly designated as coming into the world in this manner? How strange would it sound if it were said, "In the sixteenth century came Faustus Socinus preaching Unitarianism, made of a woman!" or, "In the eighteenth century came Dr. Joseph Priestley, born of a woman, preaching the doctrines of Socinus!" How else could they appear? would be the natural inquiry. What was there special in their birth and origin that rendered such language necessary? The language implies that there were other ways in which the Saviour might have come; that there was something special in the fact that he was born of a woman; and that there was some special reason why that fact should be made prominently a matter of record. The promise was Genesis 3:15 that the Messiah should be the "seed" or the descendant of woman; and Paul probably here alludes to the fulfillment of that promise.
Made under the law - As one of the human race, partaking of human nature, he was subject to the Law of God. As a man he was hound by its requirements, and subject to its control. He took his place under the Law that he might accomplish an important purpose for those who were under it. He made himself subject to it that he might become one of them, and secure their redemption.
5
Galatians 4:5
要把律法以下的人赎出来 - 靠他作为赎罪祭的死赎出来；参见 Galatians 3:13 的注释。
律法以下的人 - 指犯了律法、暴露在律法可怕刑罚之下的罪人。
叫我们得着儿子的名分 - 即被收纳为神的儿子或神的儿女；见 John 1:12 的注释；Romans 8:15 的注释。
英文原文
To redeem them - By his death as an atoning sacrifice; see the note at Galatians 3:13.
Them that were under the law - Sinners, who had violated the Law, and who were exposed to its dread penalty.
That we might receive the adoption of sons - Be adopted as the sons or the children of God; see John 1:12, note; Romans 8:15, note.
6
Galatians 4:6
你们既为儿子 - 意即由于你们被收纳进入神的家、被看为他的儿子。神的儿女要有主耶稣的灵，这是他收纳计划随之而来的一部分。
他儿子的灵 - 指主耶稣的灵，就是那感动他、或他所显出的灵。意思是：正如主耶稣能以亲密与爱的言语亲近神，他们也要这样。他是神真实而崇高的儿子，具有与这关系相称的灵；他们既被收纳、被模成他的样式，也就有同样的灵。这里所说的“灵”，照我看来，不是指圣灵本身，也不是指圣灵超然的恩赐，而是指那使他们像主耶稣的灵——那使他们能以神儿女的身份亲近神、用儿女向父亲说话时那种恭敬、温柔而充满爱意之语言的灵。这就是基督徒有了收纳之凭据时所用的语言，是他们能以神为自己的神亲近他、称他为父时，那温暖、高昂、炽热情感的表露。
呼叫 - 即这灵如此呼叫（Πνεῦμα Pneuma - κράζον krazon）。参较 Romans 8:26-27 的注释。在 Romans 8:15 作“我们呼叫所用的”。
阿爸、父 - 见 Romans 8:15 的注释。犹太著作巴比伦革马拉（Gemara）中说，奴仆在称呼所隶属之家的主人时，不得使用“阿爸”这称呼。若果如此，基督徒在这里被描述为所用的语言，便是自由人的语言，表明他们不在罪的奴役之下。
英文原文
And because ye are sons - As a consequence of your being adopted into the family of God, and being regarded as his sons. It follows as a part of his purpose of adoption that his children shall have the spirit of the Lord Jesus.
The Spirit of his Son - The spirit of the Lord Jesus; the spirit which animated him, or which he evinced. The idea is, that as the Lord Jesus was enabled to approach God with the language of endearment and love, so they would be. He, being the true and exalted Son of God, had the spirit appropriate to such a relation; they being adopted, and made like him, have the same spirit. The "spirit" here referred to does not mean, as I:suppose: the Holy Spirit as such; nor the miraculous endowments of the Holy Spirit, but the spirit which made them like the Lord Jesus; the spirit by which they were enabled to approach God as his children, and use the reverent, and tender, and affectionate language of a child addressing a father. It is that language used by Christians when they have evidence of adoption; the expression of the warm, and elevated, and glowing emotions which they have when they can approach God as their God, and address him as their Father.
Crying - That is, the spirit thus cries, Πνεῦμα Pneuma - κράζον krazon). Compare the notes, Romans 8:26-27. In Romans 8:15 it is, "wherewith we cry."
Abba, Father - See the note at Romans 8:15. It is said in the Babylonian Gemara, a Jewish work, that it was not permitted slaves to use the title of Abba in addressing the master of the family to which they belonged. If so, then the language which Christians are here represented as using is the language of freemen, and denotes that they are not under the servitude of sin.
7
Galatians 4:7
所以 - 意即由于你们能以神为父亲近他这特权的缘故。
你就不再是 - 指你们这些基督徒。
奴仆 - 不在罪的奴役之下；也不因被捆在律法沉重的礼仪与仪式之下而被当作奴仆对待；参较 Galatians 4:3 的注释。
乃是儿子了 - 是神的儿女，被收纳进他的家，要被当作儿子对待。
既是儿子…… - 就有资格得儿子的一切特权，当然也当被视为藉着救赎主、并与救赎主同作后嗣。这里所表达的意思，见 Romans 8:17 的注释。
英文原文
Wherefore - In consequence of this privilege of addressing God as your Father.
Thou art no more - You who are Christians.
A servant - In the servitude of sin; or treated as a servant by being bound under the oppressive rites and ceremonies of the Law; compare the note at Galatians 4:3
But a son - A child of God, adopted into his family, and to be treated as a son.
And if a son ... - Entitled to all the privileges of a son, and of course to be regarded as an heir through the Redeemer, and with him. See the sentiment here expressed explained in the the note at Romans 8:17.
8
Galatians 4:8
但从前 - 即“但是”（ἀλλὰ alla）。这一节和以下几节的话，显然是对加拉太人中从前信奉异教的那部分人说的。这大概由转折词 ἀλλὰ alla（但是）表明了转折。在前几节中，保罗显然主要是着眼于犹太归信者，把他们先前的状态描述为服摩西礼仪习俗的奴役，并说明与福音所赐的自由相比那种状态的不便。为使描述完整，他也提到外邦人——那是一种更坏的奴役状态；他在 Galatians 4:9 指出，他们既已从异教礼仪那使人堕落的奴役中得了荣耀的释放，如今竟要回到任何一种捆绑的状态，是何等荒谬。意思是：“犹太人尚且处于那样的奴役状态，那么原先作外邦人的，其奴役岂不更加难堪、更加严酷。然而福音正是从那奴役中释放了他们，使他们成为自由人。如今竟要回到附庸的状态，在犹太律法沉重的礼仪之下作奴仆，这是何等荒谬！”
不认识神的时候 - 指你们在异教之中、对真神和他的事奉毫无认识的时候。这里不是要为他们当时的行为开脱，因为他们不认识神；而是要陈述一个事实：他们当时处于粗重而难堪的奴役状态。
是给……作奴仆 - 这话没有完全表达原文的力量。意思是：你们“作了奴仆”（ἐδουλεύσατε edouleusate）；你们处于奴役的状态，与福音的自由相对；参较 Galatians 4:3，那里用同一个词描述犹太人的状态。使徒的用意，是要表明犹太人和外邦人在归信基督教以前都处于附庸或奴役的状态，而再回到那种状态，是极其荒谬的事。
那些本来不是神的 - 指偶像，或假神。据格罗提乌斯，“本性质上”（φύσει phusei）一语的意思是“事实上”（re ipsa）。意思是：它们实在没有任何称得上神性的资格。它们许多是想像中的存在；许多是受造之物，如太阳、风和江河；许多是被抬举为敬拜对象的已故英雄。然而那奴役却是真实的。它捆锁他们的官能，辖制他们的力量，束缚他们的想像，支配他们的时间与财产，使他们作奴隶。拜偶像总是奴役；罪人受自己的情欲与嗜好、受色欲与金钱与野心奴役，其难堪与严酷，不亚于昔日受异教诸神或犹太礼仪的奴役，也不亚于今日非洲人受苛刻残忍主人的奴役。论到所有基督徒都可以说：他们在归信以前“曾作过奴仆”，曾服事苛刻残忍的主人；唯有福音释放了他们。还可以加上：全世界偶像崇拜的锁链，今日仍像在加拉太时那样牢牢铆住、那样磨人；唯有保罗当年在那里所传的同一个福音，能打断这些锁链，使人重得自由。
英文原文
Howbeit - But, ἀλλὰ alla. The address in this verse and the following is evidently to the portion of the Galatians who had been pagan. This is probably indicated by the particle ἀλλὰ alla, but denoting a transition. In the previous verses Paul had evidently had the Jewish converts more particularly in his eye, and had described their former condition as one of servitude to the Mosaic rites and customs, and had shown the inconveniences of that condition, compared with the freedom imparted by the gospel. To complete the description, he refers also to the Gentiles, as a condition of worse servitude still, and shows Galatians 4:9 the absurdity of their turning back to a state of bondage of any kind, after the glorious deliverance which they had obtained from the degrading servitude of pagan rites. The sense is, "If the Jews were in such a state of servitude, how much more galling and severe was that of those who had been pagans. Yet fron that servitude the gospel had delivered them, and made them freemen. How absurd now to go back to a state of vassalage, and to become servants under the oppressive rites of the Jewish law!"
When ye knew not God - In your state of paganism, when you had no knowledge of the true God and of his service. The object is not to apologize for what they did, because they did not know God; it is to state the fact that they were in a state of gross and galling servitude.
Ye did service - This does not express the force of the original. The meaning is, "Ye were "slaves" to (ἐδουλεύσατε edouleusate); you were in a condition of servitude, as opposed to the freedom of the gospel;" compare Galatians 4:3, where the same word is used to describe the state of the Jews. The drift of the apostle is, to show that the Jews and Gentiles, before their conversion to Christianity, were in a state of vassalage or servitude, and that it was absurd in the highest degree to return to that condition again.
Unto them which by nature are no gods - Idols, or false gods. The expression "by nature," φύσει phusei, according to Grotius, means, "in fact, re ipsa." The sense is, that they really had no pretensions to divinity. Many of them were imaginary beings; many were the objects of creation, as the sun, and winds, and streams; and many were departed heroes that had been exalted to be objects of worship. Yet the servitude was real. It fettered their faculties; controlled their powers; bound their imagination, and commanded their time and property, and made them slaves. Idolatry is always slavery; and the servitude of sinners to their passions and appetites, to lust and gold, and ambition, is not less galling and severe than was the servitude to the pagan gods or the Jewish rites, or than is the servitude of the African now to a harsh and cruel master. Of all Christians it may be said that before their conversion they "did service," or were slaves to harsh and cruel masters; and nothing but the gospel has made them free. It may be added, that the chains of idolatry all over the world are as fast riveted and as galling as they were in Galatia, and that nothing but the same gospel which Paul preached there can break those chains and restore man to freedom.
9
Galatians 4:9
现在你们既然…… - 意思是：他们既已从敬拜假神那卑贱的奴役中得了释放，既已蒙接纳进入敬拜真神所有的自由，如今竟要回到那真正的奴役与捆绑——遵守犹太律法的礼仪——乃是荒谬的。
认识神 - 指认识了真神，认识了福音中事奉他的安舒与自由。
更可说是被神所认识的 - 意思是：“或更准确、更精确地说，是被神所认识的。”这更正的用意，是要避免前一句话可能留下的印象，即他们认识神是出于他们自己。因此他说明，毋宁说他们是蒙神所认识的；他们得以认识神，完全是出于他。或许他也想同时带出一个观念：蒙神所认识乃是恩宠和特权，因此转回到那懦弱无用的小学，就更加荒谬。
怎么还要归回 - 边注作“回去”。即“你们怎么竟回到那样的捆绑中去？”这问题隐含着对他们如此行的惊讶与愤慨。
那懦弱无用的小学 - 指犹太律法的礼仪与仪式；它们所加给人的奴役，实际上不轻于异教的习俗。“小学”一词见 Galatians 4:3 的注释。它们被称为“懦弱”，是因为它们没有拯救灵魂的能力，没有在神面前称罪人为义的能力。它们被称为“无用”（希腊文 πτωχὰ ptōcha，贫穷），是因为它们不能分赐属灵的富足；它们实在不能给人多少益处。或者，如洛克所想，是因为律法把人拘留在学生的贫乏状态中，不得全享产业（Galatians 4:1-3）。
情愿再给它作奴仆吗 - 仿佛你们巴不得服在奴役之下似的。这荒谬的程度，如同一个已脱离奴籍的人竟再要他的锁链。他们本已藉福音脱离了异教那磨人的奴役，如今却又沉入犹太教的条规中，仿佛他们爱奴役胜过自由，甘愿从一种奴役转到另一种。主要的教训是：凡被福音释放的人，再回到任何种类的奴役或捆绑之中，都是荒谬的。我们可以把这应用在今日的基督徒身上。许多人陷入一种奴役，其磨人并不亚于归信前受罪的奴役。有些人成了宗教中单纯仪式与形式的奴隶。有些人作了流行的奴隶，世界仍以暴君之手辖制他们。他们也许逃脱了野心、败德和低级情欲那磨人的锁链，却作了金钱、衣着或世俗时尚之爱的奴隶，仿佛他们爱奴役和锁链；他们似乎无从挣脱，正如奴隶无法挣断捆锁。又有些人作了某种昂贵而愚昧的习惯的奴隶。自称基督徒的人，甚至基督教的传道人，也作了使用烟草这令人生厌憎恶之习惯的奴隶，被一种枷锁捆住，其磨人与牢固，不亚于昔日锁住非洲人肢体的任何枷锁。我还痛心地补充一句：许多自称基督徒的人，也作了“久坐酒旁”、纵饮无度的习惯的奴隶。但愿这样的人认识基督徒自由的自由，挣断这一切枷锁，显明福音怎样把人从一切愚妄荒谬的习俗中释放出来！
英文原文
But now ... - The sense is, that since they had been made free from their ignoble servitude in the worship of false gods, and had been admitted to the freedom found in the worship of the true God, it was absurd that they should return again to that which was truly slavery or bondage, the observance of the rites of the Jewish law.
That ye have known God - The true God, and the ease and freedom of his service in the gospel.
Or rather are known of God - The sense is, "Or, to speak more accurately or precisely, are known by God." The object of this correction is to avoid the impression which might be derived from the former phrase that their acquaintance with God was owing to themselves. He therefore states, that it was rather that they were known of God; that it was all owing to him that they had been brought to an acquaintance with himself. Perhaps, also, he means to bring into view the idea that it was a favor and privilege to be known by God, and that therefore it was the more absurd to turn back to the weak and beggarly elements.
How turn ye again - Margin, "Back." "How is it that you are returning to such a bondage?" The question implies surprise and indignation that they should do it.
To the weak and beggarly elements - To the rites and ceremonies of the Jewish law, imposing a servitude really not less severe than the customs of paganism. On the word elements, see the note at Galatians 4:3. They are called "weak" because they had no power to save the soul; no power to justify the sinner before God. They are called "beggarly" (Greek πτωχὰ ptōcha, poor), because they could not impart spiritual riches. They really could confer few benefits on man. Or it may be, as Locke supposes, because the Law kept people in the poor estate of pupils from the full enjoyment of the inheritance; Galatians 4:1-3.
Whereunto ye desire again to be in bondage - As if you had a wish to be under servitude. The absurdity is as great as it would be for a man who had been freed from slavery to desire his chains again. They had been freed by the gospel from the galling servitude of paganism, and they now again had sunk into the Jewish observances, as if they preferred slavery to freedom, and were willing to go from one form of it to another. The main idea is, that it is absurd for people who have been made free by the gospel to go back again into any kind of servitude or bondage. We may apply it to Christians now. Many sink into a kind of servitude not less galling than was that to sin before their conversion. Some become the slaves of mere ceremonies and forms in religion. Some are slaves to fashion, and the world still rules them with the hand of a tyrant. They have escaped, it may be, from the galling chains of ambition, and degrading vice, and low sensuality; but they became slaves to the love of money, or of dress, or of the fashions of the world, as if they loved slavery and chains; and they seem no more able to break loose than the slave is to break the bonds which bind him. And some are slaves to some expensive and foolish habit. Professed Christians, and Christian ministers too, become slaves to the disgusting and loathsome habit of using tobacco, bound by a servitude as galling and as firm as that which ever shackled the limbs of an African. I grieve to add also that many professed Christians are slaves to the habit of "sitting long at the wine" and indulging in it freely. O that such knew the liberty of Christian freedom, and would break away from all such shackles, and show how the gospel frees people from all foolish and absurd customs!
10
Galatians 4:10
你们谨守——本节的用意，是要具体指明他们已经陷入奴役的若干事物。
日子——这里所说的日子，无疑是指犹太人的节期之日。他们有许多这类遵守的日子；除了旧约中所明定的以外，犹太人还增添了许多别的日子，以记念圣殿的被毁与重建，以及他们历史上其他重要事件。若以为使徒这里是指严格意义上的安息日，那并不是对这节经文公允的解释，因为安息日是十诫的一部分，且是救主自己和众使徒也都遵守的。若把这节经文应用于圣经中未吩咐守为圣的一切日子，那才是公允的解释；因此，这段话既适用于加拉太人所守的日子，也同样适用于圣徒纪念日、以及记念圣史中特别事件之日的遵守。在教皇治下的团体和某些更正教教会中所守的众多节期与禁食日，与遵守犹太教会历的日子一样，同是真实的奴役；而且依我看来，这样的遵守今日与福音的自由不相合，正如保罗时代一样。我们当守为圣时节的，只是那能证明为神所吩咐的，此外不可再加。
月份——指犹太人所守的月朔节期。Numbers 10:10；Numbers 28:11-14。在这节期，除了每日的献祭以外，还献上两只公牛犊、一只公绵羊、七只一岁的公羊羔为祭。新月的出现以吹角声宣告。参看Jahn，Archae. 352。
节期——指规定的时节，即周期性循环的节期，如逾越节、五旬节、住棚节。参看Jahn，Archae. chap. 3.-346-360。
年份——指安息年，或禧年。参看上文所引的Jahn。
英文原文
Ye observe - The object of this verse is to specify some of the things to which they had become enslaved.
Days - The days here referred to are doubtless the days of the Jewish festivals. They had numerous days of such observances, and in addition to those specified in the Old Testament, the Jews had added many others as days commemorative of the destruction and rebuilding of the temple, and of other important events in their history. It is not a fair interpretation of this to suppose that the apostle refers to the Sabbath, properly so called, for this was a part of the Decalogue; and was observed by the Saviour himself, and by the apostles also. It is a fair interpretation to apply it to all those days which are not commanded to be kept holy in the Scriptures; and hence, the passage is as applicable to the observance of saints' days, and days in honor of particular events in sacred history, as to the days observed by the Galatians. There is as real servitude in the observance of the numerous festivals, and fasts in the papal communion and in some Protestant churches, as there was in the observance of the days in the Jewish ecclesiastical calendar, and for anything that I can see, such observances are as inconsistent now with the freedom of the gospel as they were in the time of Paul. We should observe as seasons of holy time what it can be proved God has commanded us, and no more.
And months - The festivals of the new moon, kept by the Jews. Numbers 10:10; Numbers 28:11-14. On this festival, in addition to the daily sacrifice, two bullocks, a ram, and seven sheep of a year old were offered in sacrifice. The appearance of the new-moon was announced by the sound of trumpets. See Jahn, Archae. 352.
And times - Stated times; festivals returning periodically, as the Passover, the Feast of Pentecost, and the Feast of Tabernacles. See Jahn, Archae. chap. 3.-346-360.
And years - The sabbatical year, or the year of jubilee. See Jahn as above.
11
翻译准备中 · 英文原文Galatians 4:11
I am afraid of you ... - I have fears respecting you. His fears were that they had no genuine Christian principle. They had been so easily perverted and turned back to the servitude of ceremonies and rites, that he was apprehensive that there could be no real Christian principle in the case. What pastor has not often had such fears of his people, when he sees them turn to the weak and beggarly elements of the world, or when, after having "run well," he sees them become the slaves of fashion, or of some habit inconsistent with the simplicity of the gospel?
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翻译准备中 · 英文原文Galatians 4:12
Brethren, I beseech you, be as I am ... - There is great brevity in this passage, and no little obscurity, and a great many different interpretations have been given of it by commentators. The various views expressed may be seen in Bloomfield's Crit. Dig. Locke renders it, "Let you and I be as if we were all one, Think yourselves to be very me; as I in my own mind put no difference at all between you and myself." Koppe explains it thus: Imitate my example; for I, though a Jew by birth, care no more for Jewish rites than you." Rosenmuller explains it, "Imitate my manner of life in rejecting the Jewish rites; as I, having renounced the Jewish rites, was much like you when I preached the gospel to you." Other interpretations may be seen in Chandler, Doddridge, Calvin, etc. In our version there seems to be an impropriety of expression; for if he was as they were it would seem to be a matter of course that they would be like him, or would resemble him. The sense of the passage, however, it seems to me cannot be difficult. The reference is doubtless to the Jewish rites and customs, and to the question whether they were binding on Christians. Paul's object is to persuade them to abandon them. He appeals to them, therefore, by his own example. And it means evidently, "Imitate me in this thing. Follow my example, and yield no conformity to those rites and customs." The ground on which he asks them to imitate him may be either:
(1) That he had abandoned them or,
(2) Because he asks them to yield a point to him.
He had done so in many instances for their welfare, and had made many sacrifices for their salvation, and he now asks them to yield this one point, and to become as he was, and to cease these Jewish observances, as he had done.
For I am as ye are - Greek "For I as ye." This means, I suppose, "For I have conformed to your customs in many things. I have abandoned my own peculiarities; given up my customs as far as possible; conformed to you as Gentiles as far as I could do, in order to benefit and save you. I have laid aside the uniqueness of the Jew on the principle of becoming all things to all men (Notes, 1 Corinthians 9:20-22), in order that I might save you. I ask in return only the slight sacrifice that you will now become like me in the matter under consideration."
Ye have not injured me at all - "It is not a personal matter. I have no cause of complaint. You have done me no personal wrong. There is no variance between us; no unkind feeling; no injury done as individuals. I may, therefore, with the more freedom, ask you to yield this point, when I assure you that I do not feel personally injured. I have no wrong to complain of, and I ask it on higher grounds than would be an individual request: it is for your good, and the good of the great cause." When Christians turn away from the truth, and disregard the instructions and exhortations of pastors, and become conformed to the world, it is not a personal matter, or a matter of personal offence to them, painful as it may be to them. They have no special reason to say that they are personally injured. It is a higher matter. The cause suffers. The interests of religion are injured. The church at large is offended, and the Saviour is "wounded in the house of his friends." Conformity to the world, or a lapse into some sin, is a public offence, and should be regarded as an injury done to the cause of the Redeemer. It shows the magnanimity of Paul, that though they had abandoned his doctrines, and forgotten his love and his toils in their welfare, he did not regard it as a personal offence, and did not consider himself personally injured. An ambitious man or an impostor would have made that the main, if not the only thing.
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翻译准备中 · 英文原文Galatians 4:13
Ye know how - To show them the folly of their embracing the new views which they had adopted, he reminds them of past times, and particularly of the strength of the attachment which they had evinced for him in former days.
Through infirmity of the flesh - Greek "Weakness" (ἀσθένειαν astheneian); compare the 1 Corinthians 2:3 note; 2 Corinthians 10:10; 2 Corinthians 12:7 notes.
14
翻译准备中 · 英文原文Galatians 4:14
And my temptation - "My trial," the thing which was to me a trial and calamity. The meaning is, that he was afflicted with various calamities and infirmities, but that this did not hinder their receiving him as an angel from heaven. There is, however, a considerable variety in the mss. on this verse. Many mss., instead of "my temptation," read "your temptation;" and Mill maintains that this is the true reading. Griesbach hesitates between the two. But it is not very important to determine which is the true reading. If it should be "your," then it means that they were tempted by his infirmities to reject him; and so it amounts to about the same thing. The general sense is, that he had some bodily infirmity, perhaps some periodically returning disease, that was a great trial to him, which they bore with, with great patience and affection. What that was, he has not informed us, and conjecture is vain.
But received me as an angel of God - With the utmost respect, as if I had been an angel sent from God.
Even as Christ Jesus - As you would have done the Redeemer himself. Learn hence:
(1) That the Lord Jesus is superior to an angel of God.
(2) that the highest proof of attachment to a minister, is to receive him as the Saviour would be received.
(3) it showed their attachment to the Lord Jesus, that they received his apostle as they would have received the Saviour himself; compare Matthew 10:40.
15
翻译准备中 · 英文原文Galatians 4:15
Where is then the blessedness - Margin, "What was" - in accordance with the Greek. The words "ye spake of" are not in the Greek, and should have been printed in italics. But they obscure the sense at any rate. This is not to be regarded as a question, asking what had become of the blessedness, implying that it had departed; but it is rather to be regarded as an exclamation, referring to the happiness of that moment, and their affection and joy when they thus received him. "What blessedness you had then! How happy was that moment! What tenderness of affection! What overflowing joy!" It was a time full of joy, and love, and affectionate confidence. So Tyndale well renders it, "How happy were ye then!" In this interpretation, Doddridge, Rosenmuller, Bloomfield, Koppe, Chandler, and others concur. Locke renders it, "What benedictions did you then pour out on me!"
For I bear you record - Itestify.
Ye would have plucked out your own eyes ... - No higher proof of attachment could have been given. They loved him so much, that they would have given to him anything, however dear; they would have done anything to contribute to his welfare. How changed, now that they had abandoned his doctrines, and yielded themselves to the guidance of those who taught a wholly different doctrine!
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翻译准备中 · 英文原文Galatians 4:16
Am I therefore become your enemy ... - Is my telling you the truth in regard to the tendency of the doctrines which you have embraced, and the character of those who have led you astray, and your own error, a proof that I have ceased to be your friend? How apt are we to feel that the man who tells us of our faults is our enemy! How apt are we to treat him coldly, and to "cut his acquaintance," and to regard him with dislike! The reason is, he gives us pain; and we cannot have pain given to us, even by the stone against which we stumble, or by any of the brute creation, without momentary indignation, or regarding them for a time as our enemies. Besides, we do not like to have another person acquainted with our faults and our follies; and we naturally avoid the society of those who are thus acquainted with us. Such is human nature; and it requires no little grace for us to overcome this. and to regard the man who tells us of our faults, or the faults of our families, as our friend.
We love to be flattered, and to have our friends flattered; and we shrink with pain from any exposure, or any necessity for repentance. Hence, we become alienated from him who is faithful in reproving us for our faults. Hence, people become offended with their ministers when they reprove them for their sins. Hence, they become offended at the truth. Hence, they resist the influences of the Holy Spirit, whose office it is to bring the truth to the heart, and to reprove men for their sins. There is nothing more difficult than to regard with steady and unwavering affection the man who faithfully tells us the truth at all times, when that truth is painful. Yet he is our best friend. "Faithful are the wounds of a friend, but the kisses of an enemy are deceitful," Proverbs 27:6. If I am in danger of falling down a precipice, he shows to me the purest friendship who tells me of it; if I am in danger of breathing the air of the pestilence, and it can be avoided, he shows to me pure kindness who tells me of it. So still more, if I am indulging in a course of conduct that may ruin me, or cherishing error that may endanger my salvation, he shows me the purest friendship who is most faithful in warning me, and apprising me of what must be the termination of my course.
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翻译准备中 · 英文原文Galatians 4:17
They zealously affect you - See 1 Corinthians 12:31 (Greek); 1 Corinthians 14:39. The word used here (Ζηλόω Zēloō), means to be "zealous" toward, that is, for or against any person or thing; usually, in a good sense, to be eager for. Here it means, that the false teachers made a show of zeal toward the Galatians, or professed affection for them in order to gain them as their followers. They were full of ardor, and professed an extraordinary concern for their welfare - as people always do who are demagogues, or who seek to gain proselytes. The object of the apostle in this is, probably, to say, that it was not wholly owing to themselves that they had become alienated from the doctrines which he had taught. Great pains had been taken to do it; and there had been a show of zeal which would be likely to endanger any person.
But not well - Not with good motives, or with good designs.
Yea, they would exclude you - Margin, "Us." A few printed editions of the New Testament have ἡμᾶς hēmas, "us," instead of ὑμᾶς humas, "you" - Mill. The word "exclude" here probably means, that they endeavored to exclude the Galatians from the love and affection of Paul. They would shut them out from that, in order that they might secure them for their own purposes. If the reading in the margin, however, should be retained, the sense would be clearer. "They wish to exclude us, that is, me, the apostle, in order that they may have you wholly to themselves. If they can once get rid of your attachment to me, then they will have no difficulty in securing you for themselves." This reading, says Rosenmuller, is found "in many of the best codices, and versions, and fathers." It is adopted by Doddridge, Locke, and others. The main idea is clear: Paul stood in the way of their designs. The Galatians were truly attached to him, and it was necessary, in order to accomplish their ends, to withdraw their affections from him. When false teachers have designs on a people, they begin by alienating their confidence and affections from their pastors and teachers. They can hope for no success until this is done; and hence, the efforts of errorists, and of infidels, and of scorners, is to undermine the confidence of a people in the ministry, and when this is done there is little difficulty in drawing them over to their own purposes.
That ye might affect them - The same word as in the former part of the verse, "that ye might zealously affect them" - that is, that ye might show ardent attachment to them. Their first work is to manifest special interest for your welfare; their second, to alienate you from him who had first preached the gospel to you; their object, not your salvation, or your real good, but to secure your zealous love for themselves.
18
翻译准备中 · 英文原文Galatians 4:18
But it is good to be, zealously affected - The meaning of this is, "Understand me: I do not speak against zeal. I have not a word to say in its disparagement. In itself, it is good; and their zeal would be good if it were in a good cause." Probably, they relied much on their zeal; perhaps they maintained, as errorists and deceivers are very apt to do, that zeal was sufficient evidence of the goodness of their cause, and that persons who are so very zealous could not possibly be bad men. How often is this plea set up by the friends of errorists and deceivers!
And not only when I am present with you - It seems to me that there is great adroitness and great delicacy of irony in this remark; and that the apostle intends to remind them as gently as possible, that it would have been as well for them to have shown their zeal in a good cause when he was absent, as well as when he was with them. The sense may be, "You were exceedingly zealous in a good cause when I was with you. You loved the truth; you loved me. Since I left you, and as soon almost as I was out of your sight, your zeal died away, and your ardent love for me was transferred to others. Allow me to remind you, that it would be well to be zealous of good when I am away, as well as when I am with you. There is not much true affection in that which dies away as soon as a man's back is turned." The doctrine is, that true zeal or love will live alike when the object is near and when it is removed; when our friends are present with us, and when they leave us; when their eye is upon us, and when it is turned away.
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翻译准备中 · 英文原文Galatians 4:19
My little children - The language of tender affection, such as a parent would use toward his own offspring; see the note at 1 Corinthians 4:15; compare Matthew 18:3; John 13:33; 1 John 2:1, 1 John 2:12-13; 1 John 4:4; 1 John 5:21. The idea here is, that Paul felt that he sustained toward them the relation of a father, and he had for them the deep and tender feelings of a parent.
Of whom I travail in birth again - For whose welfare I am deeply anxious: and for whom I endure deep anguish; compare 1 Corinthians 4:15. His anxiety for them he compares to the deepest sufferings which human nature endures; and his language here is a striking illustration of what ministers of the gospel should feel, and do sometimes feel, in regard to their people.
Until Christ be formed in you - The name Christ is often used to denote his religion, or the principles of his gospel; see the note at Romans 13:14. Here it means, until Christ reigns wholly in your hearts; until you wholly and entirely embrace his doctrines; and until you become wholly imbued with his spirit; see Colossians 1:27.
20
翻译准备中 · 英文原文Galatians 4:20
I desire to be present with you now - They had lost much by his absence; they had changed their views; they had in some measure become alienated from him; and he wishes that he might be again with them, as he was before. He would hope to accomplish much more by his personal presence than he could by letter.
And to change my voice - That is, from complaint and censure, to tones of entire confidence.
For I stand in doubt of you - Margin, "I am perplexed for you." On the meaning of the word used here, see the note at 2 Corinthians 4:8. The sense is plain. Paul had much reason to doubt the sincerity and the solidity of their Christian principles, and he was deeply anxious on that account.
21
翻译准备中 · 英文原文Galatians 4:21
Tell me ... - In order to show fully the nature and the effect of the Law, Paul here introduces an illustration from an important fact in the Jewish history. This allegory has given great perplexity to expositors, and, in some respects, it is attended with real difficulty. An examination of the difficulties will be found in the larger commentaries. My object, without examining the expositions which have been proposed, will be to state, in as few words as possible, the simple meaning and design of the allegory. The design it is not difficult to understand. It is to show the effect of being under the bondage or servitude of the Jewish law, compared with the freedom which the gospel imparts. Paul had addressed the Galatians as having a real desire to be under bondage, or to be servants; the note at Galatians 4:9. He had represented Christianity as a state of freedom, and Christians as the sons of God - not servants, but freemen.
To show the difference of the two conditions, he appeals to two cases which would furnish a striking illustration of them. The one was the case of Hagar and her son. The effect of bondage was well illustrated there. She and her son were treated with severity, and were cast out and persecuted. This was a fair illustration of bondage under the Law; of the servitude to the laws of Moses; and was a fit representation of Jerusalem as it was in the time of Paul. The other case was that of Isaac. He was the son of a free woman, and was treated accordingly. He was regarded as a son, not as a servant. And he was a fair illustration of the case of those who were made free by the gospel. They enjoyed a similar freedom and sonship, and should not seek a state of servitude or bondage. The condition of Isaac was a fit illustration of the New Jerusalem; the heavenly city; the true kingdom of God. But Paul does not mean to say, as I suppose, that the history of the son of Hagar and of the son of Rebecca was mere allegory, or that the narrative by Moses was designed to represent the different condition of those who were under the Law and under the gospel.
He uses it simply, as showing the difference between servitude and freedom, and as a striking illustration of the nature of the bondage to the Jewish law, and of the freedom of the gospel, just as anyone may use a striking historical fact to illustrate a principle. These general remarks will constitute the basis of my interpretation of this celebrated allegory. The expression "tell me," is one of affectionate remonstrance and reasoning; see Luke 7:42, "Tell me, therefore, which of these will love him most?" Compare Isaiah 1:18, "Come, now, and let us reason together, saith the Lord."
Ye that desire to be under the law - See the note at Galatians 4:9. You who wish to yield obedience to the laws of Moses. You who maintain that conformity to those laws is necessary to justification.
Do ye not hear the law? - Do you not understand what the Law says? Will you not listen to its own admonitions, and the instruction which may be derived from the Law on the subject? The word "law" here refers not to the commands that were uttered on Mount Sinai, but to the book of the Law. The passage to which reference is made is in the Book of Genesis; but; all the five books of Moses were by the Jews classed under the general name of the Law; see the note at Luke 24:44. The sense is, "Will you not listen to a narrative found in one of the books of the Law itself, fully illustrating the nature of that servitude which you wish?"
22
翻译准备中 · 英文原文Galatians 4:22
For it is written - Genesis 16; 21.
Abraham had two sons - Ishmael and Isaac. Abraham subsequently had several sons by Keturah after the death of Sarah; Genesis 26:1-6. But the two sons by Hagar and Sarah were the most prominent, and the events of their lives furnished the particular illustration which Paul desired.
The one by a bond-maid - Ishmael, the son of Hagar. Hagar was an Egyptian slave, whom Sarah gave to Abraham in order that he might not be wholly without posterity; Genesis 16:3.
The other by a free woman - Isaac, the son of Sarah; Genesis 21:1-2.
23
翻译准备中 · 英文原文Galatians 4:23
But he who was of the bondwoman was born after the flesh - In the ordinary course of nature, without any special promise, or any unusual divine interposition, as in the case of Isaac.
But he of the free woman ... - The birth of Isaac was in accordance with a special promise, and by a remarkable divine interposition; see Genesis 18:10; Genesis 21:1-2; Hebrews 11:11-12; compare the notes at Romans 4:19-21. The idea here of Paul is, that the son of the slave was in a humble and inferior condition from his very birth. There was no special promise attending him. He was born into a state of inferiority and servitude which attended him through his whole life. Isaac, however, was met with promises as soon as he was born, and was under the benefit of those promises as long as he lived. The object of Paul is, to state the truth in regard to a condition of servitude and slavery. It is attended with evils from beginning to end; from the birth to the grave. By this illustration he means to show them the folly of becoming the voluntary slaves of the Law after they had once been made free.
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翻译准备中 · 英文原文Galatians 4:24
Which things - The different accounts of Ishmael and Isaac.
Are an allegory - May be regarded allegorically, or as illustrating great principles in regard to the condition of slaves and freemen; and may therefore be used to illustrate the effect of servitude to the Law of Moses compared with the freedom of the gospel. He does not mean to say that the historical record of Moses was not true, or was merely allegorical; nor does he mean to say that Moses meant this to be an allegory, or that he intended that it should be applied to the exact purpose to which Paul applied it. No such design is apparent in the narrative of Moses, and it is evident that he had no such intention. Nor can it be shown that Paul means to be understood as saying that Moses had any such design, or that his account was not a record of a plain historical fact. Paul uses it as he would any other historical fact that would illustrate the same principle, and he makes no more use of it than the Saviour did in his parables of real or fictitious narratives to illustrate an important truth, or than we always do of real history to illustrate an important principle.
The word which is used here by Paul (ἀλληγορέω allēgoreō) is derived from ἄλλος allos, another, and ἀγορεύω agoreuō, to speak, to speak openly or in public - Passow. It properly means to speak anything otherwise than it is understood (Passow); to speak allegorically; to allegorize. The word does not occur elsewhere in the New Testament, nor is it found in the Septuagint, though it occurs often in the classic writers. An allegory is a continued metaphor; see Blair's Lectures, xv. It is a figurative sentence or discourse, in which the principal object is described by another subject resembling it in its properties and circumstances - Webster. Allegories are in words what hieroglyphics are in painting. The distinction between a parable and an allegory is said to be, that a parable is a supposed history to illustrate some important truth, as the parable of the good Samaritan, etc.; an allegory is based on real facts.
It is not probable, however, that this distinction is always carefully observed. Sometimes the allegory is based on the resemblance to some inanimate object, as in the beautiful allegory in Psalm 80. Allegories, parables, and metaphors abound in the writings of the East. Truth was more easily treasured up in this way, and could be better preserved and transmitted when it was connected with an interesting story. The lively fancy of the people of the East also led them to this mode of communicating truth; though a love for it is probably founded in human nature. The best sustained allegory of any considerable length in the world is, doubtless, Bunyan's Pilgrim's Progress; and yet this is among the most popular of all books. The ancient Jews were exceedingly fond of allegories, and even turned a considerable part of the Old Testament into allegory. The ancient Greek philosophers also were fond of this mode of teaching.
Pythagoras instructed his followers in this manner, and this was common among the Greeks, and was imitated much by the early Christians - Calmet. Many of the Christian fathers, of the school of Origen, made the Old Testament almost wholly allegorical, and found mysteries in the plainest narratives. The Bible became thus with them a book of enigmas, and exegesis consisted in an ingenious and fanciful accommodation of all the narratives in the scriptures to events in subsequent times. The most fanciful, and the most ingenious man, on this principle, was the best interpreter; and as any man might attach any hidden mystery which he chose to the scriptures, they became wholly useless as an infallible guide. Better principles of interpretation now prevail; and the great truth has gone forth, never more to be recalled, that the Bible is to be interpreted on the same principle as all other books; that its language is to be investigated by the same laws as language in all other books; and that no more liberty is to be taken in allegorizing the scriptures than may be taken with Herodotus or Livy. It is lawful to use narratives of real events to illustrate important principles always. Such a use is often made of history; and such a use, I suppose, the apostle Paul makes here of an important fact in the history of the Old Testament.
For these are - These may be used to represent the two covenants. The apostle could not mean that the sons of Sarah and Hagar were literally the two covenants; for this could not be true, and the declaration would be unintelligible. In what sense could Ishmael be called a covenant? The meaning, therefore, must be, that they furnished an apt illustration or representation of the two covenants; they would show what the nature of the two covenants was. The words "are" and "is" are often used in this sense in the Bible, to denote that one thing represents another. Thus in the institution of the Lord's supper; "Take, eat, this is my body" Matthew 26:26; that is, this represents my body. The bread was not the living body that was then before them. So in Galatians 4:28; "This is my blood of the new covenant;" that is, this represents my blood. The wine in the cup could not be the living blood of the Redeemer that was then flowing in his veins; see the note at that place; compare Genesis 41:26.
The two covenants - Margin, "Testaments." The word means here, covenants or compacts; see the note at 1 Corinthians 11:25. The two covenants here referred to, are the one on Mount Sinai made with the Jews, and the other that which is made with the people of God in the gospel. The one resembles the condition of bondage in which Hagar and her son were; the other the condition of freedom in which Sarah and Isaac were.
The one from the Mount Sinai - Margin, "Sina." The Greek is "Sina," though the word may be written either way.
Which gendereth to bondage - Which tends to produce bondage or servitude. That is, the laws are stern and severe; and the observance of them costly, and onerous like a state of bondage; see the note at Acts 15:10.
Which is Agar - Which Hagar would appropriately represent. The condition of servitude produced by the Law had a strong resemblance to her condition as a slave.
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翻译准备中 · 英文原文Galatians 4:25
For this Agar is Mount Sinai - This Hagar well represents the Law given on Mount Sinai. No one can believe that Paul meant to say that Hagar was literally Mount Sinai. A great deal of perplexity has been felt in regard to this passage, and Bentley proposed to cancel it altogether as an interpolation. But there is no good authority for this. Several manuscripts and versions read it, "For this Sinai is a mountain in Arabia;" others, "to this Hagar Jerusalem answereth," etc. Griesbach has placed these readings in the margin, and has marked them as not to be rejected as certainly false, but as worthy of a more attentive examination; as sustained by some plausible arguments, though not in the whole satisfactory. The word Hagar in Arabic is said to signify a rock; and it has been supposed that the name was appropriately given to Mount Sinai, because it was a pile of rocks, and that Paul had allusion to this meaning of the word here. So Chandler, Rosenmuller, and others interpret it. But I cannot find in Castell or Gesenius that the word Hagar in Arabic has this signification; still less is there evidence that the name was ever given to Mount Sinai by the Arabs, or that such a signification was known to Paul. The plainest and most obvious sense of a passage is generally the true sense; and the obvious sense here is, that Hagar was a fair representation of Mount Sinai, and of the Law given there.
In Arabia - Mount Sinai is situated in Arabia Petraea, or the Rocky. Rosenmuller says that this means "in the Arabic language;" but probably in this interpretation he stands alone.
And answereth to Jerusalem - Margin, "Is in the same rank with." The margin is the better translation. The meaning is, it is just like it, or corresponds with it. Jerusalem as it is now (that is, in the days of Paul), is like Mount Sinai. It is subject to laws, and rites, and customs; bound by a state of servitude, and fear, and trembling, such as existed when the Law was given on Mount Sinai. There is no freedom; there are no great and liberal views; there is none of the liberty which the gospel imparts to men. The word συστοιχεῖ sustoichei, "answereth to," means properly to advance in order together; to go together with, as soldiers march along in the same rank; and then to correspond to. It means here that Mount Sinai and Jerusalem as it then was would be suited to march together in the same platoon or rank. In marshalling an army, care is taken to place soldiers of the same height, and size, and skill, and courage, if possible, together. So here it means that they were alike. Both were connected with bondage, like Hagar. On the one, a law was given that led to bondage; and the other was in fact under a miserable servitude of rites and forms.
Which now is - As it exists now; that is, a slave to rites and forms, as it was in fact in the time of Paul.
And is in bondage - To laws and customs. She was under hard and oppressive rites, like slavery. She was also in bondage to sin John 8:33-34; but this does not seem to be the idea here.
With her children - Her inhabitants. She is represented as a mother, and her inhabitants, the Jews, are in the condition of the son of Hagar. On this passage compare the notes at 1 Corinthians 10:4, for a more full illustration of the principles involved here.
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翻译准备中 · 英文原文Galatians 4:26
But Jerusalem which is above - The spiritual Jerusalem; the true church of God. Jerusalem was the place where God was worshipped, and hence, it became synonymous with the word church, or is used to represent the people of God. The word rendered "above," (ἄνω anō) means properly "up above," that which is above; and hence, heavenly, celestial; Colossians 3:1-2; John 8:23. Here it means the heavenly or celestial Jerusalem; Revelation 21:2, "And I John saw the holy city, new Jerusalem, coming down from God, out of heaven." Hebrews 12:22," ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem." Here it is used to denote the church, as being of heavenly origin.
Is free - The spirit of the gospel is that of freedom. It is freedom from sin, freedom from the bondage of rites and customs, and it tends to promote universal freedom; see the note at Galatians 4:7; compare John 8:32, John 8:36; and the note at 2 Corinthians 3:17.
Which is the mother of us all - Of all who are true Christians, whether we are by birth Jews or Gentiles. We should not, therefore, yield ourselves to any degrading and debasing servitude el any kind; compare the note at 1 Corinthians 6:12.
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翻译准备中 · 英文原文Galatians 4:27
For it is written - This passage is found in Isaiah 54:1. For an exposition of its meaning as it occurs there, see my notes at Isaiah. The object of the apostle in introducing it here seems to be to prove that the Gentiles as well as the Jews would partake of the privileges connected with the heavenly Jerusalem. He had in the previous verse spoken of the Jerusalem from above as the common mother of all, true Christians, whether by birth Jews or Gentiles. This might be disputed or doubted by the Jews; and he therefore adduces this proof from the Old Testament. Or if it was not doubted, still the quotation was pertinent, and would illustrate the sentiment which he had just uttered. The mention of Jerusalem as a mother seems to have suggested this text. Isaiah had spoken of Jerusalem as a female that had been long desolate and childless, now rejoicing by a large accession from the Gentile world, and increased in numbers like a female who should have more children than one who had been long married. To this Paul appropriately refers when he says that the whole church, Jews and Gentiles, were the children of the heavenly Jerusalem, represented here as a rejoicing mother. He has not quoted literally from the Hebrew, but he has used the Septuagint version, and has retained the sense. The sense is, that the accession from the Gentile world would be far more numerous than the Jewish people had ever been; a prophecy that has been already fulfilled.
Rejoice thou barren that bearest not - As a woman who has had no children would rejoice. This represents probably the pagan world as having been apparently forsaken and abandoned, and with whom there had been none of the true children of God.
Break forth and cry - Or "break forth and exclaim;" that is, break out into loud and glad exclamations at the remarkable accession. The cry here referred to was to be a joyful cry or shout; the language of exultation. So the Hebrew word in Isaiah 54:1 צהל tsaahal means.
For the desolate - She who was desolate and apparently forsaken. It literally refers to a woman who had seemed to be desolate and forsaken, who was unmarried. In Isaiah it may refer to Jerusalem, long forsaken and desolate, or as some suppose to the Gentile world; see my note at Isaiah 54:1.
Than she which hath an husband - Perhaps referring to the Jewish people as in covenant with God, and often spoken of as married to him; Isaiah 62:4-5; Isaiah 54:5.
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翻译准备中 · 英文原文Galatians 4:28
Now we, brethren - We who are Christians.
Are the children of the promise - We so far resemble Isaac, that there are great and precious promises made to us. We are not in the condition of Ishmael, to whom no promise was made.
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翻译准备中 · 英文原文Galatians 4:29
But as then he that was born after the flesh - Ishmael; see Galatians 4:23.
Persecuted him that was born after the Spirit - That is, Isaac. The phrase, "after the Spirit," here, is synonymous with "according to the promise" in the previous verse. It stands opposed to the phrase "after the flesh," and means that his birth was by the special or miraculous agency of God; see Romans 4. It was not in the ordinary course of events. The persecution here referred to, was the injurious treatment which Isaac received from Ishmael, or the opposition which subsisted between them. The particular reference of Paul is doubtless to Genesis 21:9, where it is said that "Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking." It was on account of this, and at the special request of Sarah, that Hagar and her son were expelled from the house of Abraham; Genesis 21:10.
Even so it is now - That is, Christians, the children of the promise, are persecuted by the Jews, the inhabitants of Jerusalem, "as it now is," and who are uninterested in the promises, as Ishmael was. For an illustration of this, see Paley's Hora Paulina, on this Epistle, no. v. Dr. Paley has remarked that it does not appear that the apostle Paul was ever set upon by the Gentiles, unless they were first stirred up by the Jews, except in two instances. One of these was at Philippi, after the cure of the Pythoness Acts 16:19; and the other at Ephesus, at the instance of Demetrius; Acts 19:24. The persecutions of the Christians arose, therefore, mainly from the Jews, from those who were in bondage to the Law, and to rites and customs; and Paul's allusion here to the case of the persecution which Isaac the free-born son endured, is exceedingly pertinent and happy.
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翻译准备中 · 英文原文Galatians 4:30
Nevertheless - But Ἀλλὰ (Alla).
What saith the Scripture? - What does the Scripture teach on the subject? What lesson does it convey in regard to the bondman?
Cast out the bondwoman and her son - This was the language of Sarah, in an address to Abraham, requesting him to cast out Hagar and Ishmael; Genesis 21:10. That was done. Paul uses it here as applicable to the case before him. As used by him the meaning is, that everything like servitude in the gospel is to be rejected, as Hagar and Ishmael were driven away. It does not mean, as it seems to me, that they were to expel the Jewish teachers in Galatia, but that they were to reject everything like servitude and bondage; they were to adhere only to that which was free. Paul cannot here mean that the passage in Genesis 21:10, originally had reference to the gospel, for nothing evidently was further from the mind of Sarah than any such reference; nor can it be shown that he meant to approve of or vindicate the conduct of Sarah; but he finds a passage applicable to his purpose, and he conveys his ideas in that language as exactly expressing his meaning. We all use language in that way wherever we find it.
(Yet God confirmed the sentence of Sarah; Genesis 21:12. Hence, Mr. Scott thus paraphrases, "But as the Galatians might read in the Scriptures that God himself had commanded Hagar and Ishmael to be sent away from Abraham's family, that the son of the bondwoman might not share the inheritance with Isaac; even so the Jewish nation would soon be cast out of the church, and all who continued under the legal covenant excluded from heaven."
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翻译准备中 · 英文原文Galatians 4:31
So then, brethren - It follows from all this. Not from the allegory regarded as an argument - for Paul does not use it thus - but from the considerations suggested on the whole subject. Since the Christian religion is so superior to the Jewish; since we are by it freed from degrading servitude, and are not in bondage to rites and ceremonies; since it was designed to make us truly free, and since by that religion we are admitted to the privileges of sons, and are no longer under laws, and tutors, and governors, as if we were minors; from all this it follows, that we should feel and act, not as if we were children of a bondwoman, and born in slavery, but as if we were children of a freewoman, and born to liberty. It is the birthright of Christians to think, and feel, and act like freemen, and they should not allow themselves to become the slaves of customs, and rites, and ceremonies, but should feel that they are the adopted children of God.
Thus closes this celebrated allegory - an allegory that has greatly perplexed most expositors, and most readers of the Bible. In view of it, and of the exposition above, there are a few remarks which may not inappropriately be made.
(1) it is by no means affirmed, that the history of Hagar and Sarah in Genesis, had any original reference to the gospel. The account there is a plain historical narrative, not designed to have any such reference.
(2) the narrative contains important principles, that may be used as illustrating truth, and is so used by the apostle Paul. There are parallel points between the history and the truths of religion, where the one may be illustrated by the other.
(3) the apostle does not use it at all in the way of argument, or as if that proved that the Galatians were not to submit to the Jewish rites and customs. It is an illustration of the comparative nature of servitude and freedom, and would, therefore, illustrate the difference between a servile compliance with Jewish rites, and the freedom of the gospel.
(4) this use of an historical fact by the apostle does not make it proper for us to turn the Old Testament into allegory, or even to make a very free use of this mode of illustrating truth. That an allegory may be used sometimes with advantage, no one can doubt while the "Pilgrim's Progress" shall exist. Nor can anyone doubt that Paul has here derived, in this manner, an important and striking illustration of truth from the Old Testament. But no one acquainted with the history of interpretation can doubt that vast injury has been done by a fanciful mode of explaining the Old Testament; by making every fact in its history an allegory; and every pin and pillar of the tabernacle and the temple a type. Nothing is better suited to bring the whole science of interpretation into contempt; nothing dishonors the Bible more, than to make it a book of enigmas, and religion to consist in puerile conceits. The Bible is a book of sense; and all the doctrines essential to salvation are plainly revealed. It should be interpreted, not by mere conceit and by fancy, but by the sober laws according to which are interpreted other books. It should be explained, not under the influence of a vivid imagination, but under the influence of a heart imbued with a love of truth, and by an understanding disciplined to investigate the meaning of words and phrases, and capable of rendering a reason for the interpretation which is proposed. People may abundantly use the facts in the Old Testament to illustrate human nature, as Paul did; but far distant be the day, when the principles of Origen and of Cocceius shall again prevail, and when it shall be assumed, that "the Bible means every thing that it can be made to mean."
(These are excellent remarks, and the caution which the author gives against extravagant and imaginative systems of interpreting scripture cannot be too often repeated. It is allowed, however, nearly on all hands, that this allegory is brought forward by way of illustration only, and not of argument. This being the case, the question, as to whether the history in Genesis were originally intended represent the matter, to which Paul here applies it, is certainly not of very great importance, notwithstanding the learned labor that has been expended on it, and to such an extent as to justify the critic's remark. "vexavit interprets vehementer vexatus ab iis et ipse." Whatever be the original design of the passage, the apostle has employed it as an illustration of his subject, and was guided by the Spirit of inspiration in so doing. But certainly we should not be very far wrong, if since an apostle has affirmed such spiritual representation, we should suppose it originally intended by the Spirit; nor are we in great danger of making types of every pin and pillar, so long as we strictly confine ourselves to the admission of such only as rest upon apostolic authority. "This transaction," says the eminently judicious Thomas Scott, "was so remarkable, the coincidence so exact, and the illustration so instructive, that we cannot doubt it originally was intended, by the Holy Spirit, as an allegory and type of those things to which the inspired apostle referred it.")
本章的宗旨，是要显明人处在律法之下的光景，并显明这一类的捆绑与奴役，与福音赐给神真儿女的自由并不相合。按照本书信的整体走向，这是要使加拉太人归回对福音的正确认识，并使他们确知重回摩西礼仪习俗之行的错误。在上一章中，他已经向他们表明：信福音的人乃是亚伯拉罕的真儿女；他们已经脱离了律法的咒诅；律法是引领他们到基督面前的训蒙师傅；而且他们都是神的儿女。进一步阐明这一点，并向他们显明他们作为神的儿女所享有的自由之真性质，就是本章论证的宗旨。于是他陈述说：
(1) 唯有在福音之下，他们才得着自由的全般益处（Galatians 4:1-5）。在基督来临以前，确实有神的真儿女，也有生命的后嗣；但他们处在未成年的地位，没有儿子的特权。使徒说（Galatians 4:1-2），大宗产的后嗣实际上所受的待遇与仆人无异：他是在师傅和管家手下，不容他进入自己的产业，被拘管在律法之下。摩西律法之下的神的子民也正是这样：他们受着约束，只蒙准许享受神儿女特权中相对甚少的一部分。但基督来，是要把律法以下的人赎出来，使他们进入得着儿子名分的高贵地位（Galatians 4:4-5）。他们不再是仆人；因此，他们若再回去遵行摩西的礼仪习俗，就如同已经成年、已经进入产业的后嗣回到未成年的地位、再被置于师傅和管家之下、再被当作仆人对待一样，全然不合情理。
(2) 他们既为神的儿子，神就差他儿子的灵进入他们的心里，使他们能呼叫阿爸、父。他们不再是仆人，而是神的后嗣，应当善用后嗣的特权（Galatians 4:6-7）。
(3) 他们既持守这关系、被接入这些特权，使徒便责备他们，不该再回到从前制度中那“懦弱无用的小学”——就是他们接受福音以前所处的那种对礼仪习俗的奴役状态（Galatians 4:8-11）。他们不认识神的时候，服事那些本来不是神的，这还有几分可原（Galatians 4:8）；但如今他们认识了神，得识他的律法，被接入他儿女的特权之中，得了自由，若再回到那些对福音所赐自由没有真认识之人的捆绑里，就再没有任何借口了。然而他们竟谨守日子和节期，仿佛这些仍有约束力，仿佛他们从未从中得着释放（Galatians 4:10）；使徒说，他为使他们认识救赎的计划而付出的劳苦，恐怕是归于徒然了。
(4) 为使他们对自己的错误有正确的认识，他提醒他们回想从前对他的爱慕（Galatians 4:12-20）。他确曾是在许多软弱之中、在许多容易叫他们对他生发偏见的情况下向他们传道（Galatians 4:13）；但他们并未介意，反而向他显出最高的爱慕凭据——甚至到了把他当作神的使者一般接待的地步（Galatians 4:14），并且情愿把自己的眼睛剜出来给他（Galatians 4:15）。因此他有力地追问：他们何以对他的看法改变到丢弃他教义的地步？他因告诉他们真理，就成了他们的仇敌吗（Galatians 4:16）？于是他温存地称他们为小子们，说他对他们的福祉有最深的挂虑，因他们的危险有最深的忧急——这种挂虑，他将其比作生产之苦（Galatians 4:19）。
(5) 为要强固这整个题目，并借着将遵从律法的真性质与福音的自由相对照，他把摩西历史中一段引人入胜的部分——亚伯拉罕两个儿子的历史——按寓意加以讲解（Galatians 4:21-31）。夏甲的境遇——身为奴仆，受主人命令的支配，被苛待，被赶出而不被承认——恰当地说明了那些处在律法奴役之下之人的光景。它有力地代表了西奈山、在那里颁布的律法、以及在律法以下之人的境遇；那也是一种奴役的状态。律法是严厉的，毫不施怜悯；它像奴仆的主人，要以几乎可与夏甲和她儿子之境遇相比的严酷对待在它以下的人（Galatians 4:24-25）。那西奈山也恰当地代表了当时的耶路撒冷——一座充满礼仪与仪式的城，律法在其中严严掌权，那里有一套沉重的宗教体系，却全无福音所要供给的自由（Galatians 4:25）。
另一方面，自主之妇人的儿女，恰当地代表了那些藉福音从律法沉重礼仪中得释放的人（Galatians 4:22）。那个耶路撒冷是自主的。从天而来的新体系，乃是自由与喜乐的体系（Galatians 4:26-27）。基督徒如同以撒，是凭着应许作儿女的，并不是律法的奴仆（Galatians 4:28, Galatians 4:31）。既然曾有命令要把使女和她的儿子赶出去（Galatians 4:30），如今的命令也是要人弃绝一切足以把人心拖入卑贱奴役、拦阻人享受福音全然自由的东西。整个论证就是：基督徒若再服在犹太礼仪仪式之下，就如同自由人自愿卖身为奴一样不合情理。而这一切的宗旨，就是要叫他们从遵从犹太礼仪习俗、并视之为今日仍约束基督徒的观念中回转过来。