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英文原文
The apostle, in this chapter, is still carrying on the same general design as in the former—to recover these Christians from the impressions made upon them by the judaizing teachers, and to represent their weakness and folly in suffering themselves to be drawn away from the gospel doctrine of justification, and to be deprived of their freedom from the bondage of the law of Moses. For this purpose he makes use of various considerations; such as, I. The great excellence of the gospel state above the legal, Ga 4:1-7. II. The happy change that was made in them at their conversion, Ga 4:8-11. III. The affection they had had for him and his ministry, Ga 4:12-16. IV. The character of the false teachers by whom they had been perverted, Ga 4:17,18. V. The very tender affection he had for them, Ga 4:19,20. VI. The history of Isaac and Ishmael, by a comparison taken from which he illustrates the difference between such as rested in Christ and such as trusted in the law. And in all these, as he uses great plainness and faithfulness with them, so he expresses the tenderest concern for them.
1-7
The Redemption by Christ (56 AD)
基督的救赎（主后56年）
¹ 我说那承受产业的，虽然是全业的主人，但为孩童的时候却与奴仆没有分别，
² 乃在师傅和管家的手下，直等他父亲预定的时候来到。
³ 我们为孩童的时候，受管于世俗的小学之下，也是如此。
⁴ 及至时候满足， 神就差遣他的儿子，为女子所生，且生在律法以下，
⁵ 要把律法以下的人赎出来，叫我们得着儿子的名分。
⁶ 你们既为儿子， 神就差他儿子的灵进入你们的心，呼叫：「阿爸！父！」
⁷ 可见，从此以后，你不是奴仆，乃是儿子了；既是儿子，就靠着 神为后嗣。
使徒在本章中坦白地对付那些听从奉割礼之教师的人——他们高抬摩西律法以与基督的福音相争，并竭力要把他们带到律法的奴役之下。为使他们看出自己的愚妄，并纠正他们在此事上的错误，他在本段经文里继续他在前一章已经提及的「未成年孩童」的比方，并由此说明我们如今在福音之下所享的福分，比他们在律法之下所享的更为宏大。
一、他告诉我们旧约教会的状态：它如同一个未成年的孩童，也照着孩童被对待——与我们在福音之下所享受的更大的光和自由相比，它被保持在黑暗和奴役的状态中。那诚然是恩典的安排，但相比之下也是黑暗的安排；因为正如继承人在未成年时「在师傅和管家的手下，直等他父亲预定的时候来到」——借此他受教育和训练，学习那些他目前所知其意义甚少的事，虽然日后可能对他大有用处——旧约教会也是如此：他们所处的摩西制度，是他们不能完全明白其意义的；因为如使徒所说（林后3:13），「他们不能定睛看那将废者的结局」。但到了福音时代，教会长大成人，那制度便大有用处了。再者，那既是黑暗的安排，也是奴役的安排；因为他们「受管于世俗的小学之下」，被许多繁重的礼仪和规条所约束，借此如同借着初步的初步原理受教，并借此被保持在服于师傅和管家的孩童那样的服从状态中。因此，那时教会更多处于「仆人」的身份，凡事必须按着神的吩咐而行，却未能完全明白其中的理由；但福音之下的服事显得比那更合理。父所预定的时候既已来到，教会要达到成年的身量，先前所卧于其下的黑暗和奴役便被除去，我们乃处于更大光和自由的安排之下。
二、他告诉我们基督徒在福音安排之下远为有福的状态（加4:4-7）。「及至时候满足」，父所预定的时候来到——他要终止律法的安排，并设立另一个更美的安排来代替它——「神就差遣他的儿子」等等。被使用来引进这新安排的那一位，不是别的，正是神的儿子自己，是父的独生子；他既从创世以来便被预言、被应许，便在适当的时候为这目的显现出来。他为推进他所承担的伟大计划，便甘愿「为女子所生」——这就是他的道成肉身；并「生在律法以下」——这就是他的顺服。他本是真神，为我们的缘故成了人；他本是万有的主，却同意进入服从的状态，取了奴仆的形像；这一切的一个伟大目的，是「要把律法以下的人赎出来」——救我们脱离那不能负的轭，并设立更合理、更容易的福音典章。诚然，他来到世上，心目中所有比仅仅救我们脱离仪文律法之奴役更大、更伟大的事；因为他取了我们的性情，并甘愿为我们受苦受死，好借此救赎我们脱离神的震怒，脱离道德律的咒诅——我们作为罪人，都卧于其下。但那是其中的一个目的，也是他显现之时所要赐下的怜悯；那时教会较为服事性的状态便要告终，一个更美的状态要取而代之；因为他被差来救赎我们，「叫我们得着儿子的名分」——叫我们不再被当作仆人看待对待，而是被当作成年的儿子，享有比在师傅和管家手下时更大的自由，并被接纳进入更广的特权。使徒论证的思路引导我们把这一点看作这话所意图表达的一件事，虽然无疑它也可理解为福音中常常作为信基督之人特权而提及的那恩典的收纳。以色列是神的儿子，是他的长子（罗9:4）。但如今在福音之下，个别的信徒得着了收纳；作为其凭据和证据，他们同时得着了收纳的灵，促使他们尽祷告的本分，并使他们能在祷告中看神为父（加4:6）：「你们既为儿子，神就差他儿子的灵进入你们的心，呼叫：『阿爸！父！』」于是（加4:7）使徒加上一句话，作为这论证的结论：「从此以后，你不是奴仆，乃是儿子了；既是儿子，就靠着 神为后嗣」——意思是：如今在福音之下，我们不再服在律法的奴役之下，而是因信基督成为神的儿子；我们便因此蒙他悦纳，被他收纳；既是儿子，便也是神的后嗣，有权享受天上的产业（正如他在罗8:17也如此推论）。因此，回到律法那里去、寻求借律法的行为称义，必定是极大的软弱和愚妄。从使徒在加4:1-7所说的话中，我们可以观察到：
1. 神对我们所显的神圣之爱和怜悯的奇妙——特别是父神，他差遣他的儿子到世上来救赎我们、拯救我们；神的儿子为推进这计划，为我们降卑如此之深、受苦如此之多；圣灵又如此降卑地住在信徒心中，为成就这样恩典的目的。
2. 基督徒在福音之下所享的伟大而无价的福分；因为（1）我们「得着儿子的名分」。由此注意：信徒借基督所得的极大特权，乃是被收纳为天上之神的儿女。我们本为可怒之子和悖逆之子，因恩典成了蒙爱之子。（2）我们得着「收纳的灵」。注意：[1] 凡有收纳之特权的人，都有收纳的灵——凡被接纳进入神儿女数目的人，都有分于神儿女的性情；因为他要他一切儿女都像他。[2] 收纳的灵总是祷告的灵；我们在祷告中当以神为父而看，这是我们的本分。基督在祷告中教导我们看在天上的父为我们的父。[3] 我们若为儿子，便是后嗣。在人中间并非如此，唯有长子为后嗣；但神的儿女都是后嗣。有儿女性情的人，必得着儿女的产业。
英文原文
The Redemption by Christ (56 AD)
¹ Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
² But is under tutors and governors until the time appointed of the father.
³ Even so we, when we were children, were in bondage under the elements of the world:
⁴ But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,
⁵ To redeem them that were under the law, that we might receive the adoption of sons.
⁶ And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
⁷ Wherefore thou art no more a servant, but a son; and if a son, then a heir of God through Christ.
In this chapter the apostle deals plainly with those who hearkened to the judaizing teachers, who cried up the law of Moses in competition with the gospel of Christ, and endeavored to bring them under the bondage of it. To convince them of their folly, and to rectify their mistake herein, in these verses he prosecutes the comparison of a child under age, which he had touched upon in the foregoing chapter, and thence shows what great advantages we have now, under the gospel, above what they had under the law. And here.
I. He acquaints us with the state of the Old-Testament church: it was like a child under age, and it was used accordingly, being kept in a state of darkness and bondage, in comparison of the greater light and liberty which we enjoy under the gospel. That was indeed a dispensation of grace, and yet it was comparatively a dispensation of darkness; for as the heir, in his minority, is under tutors and governors till the time appointed of his father, by whom he is educated and instructed in those things which at present he knows little of the meaning of, though afterwards they are likely to be of great use to him; so it was with the Old-Testament church—the Mosaic economy, which they were under, was what they could not fully understand the meaning of; for, as the apostle says (2Co 3:13), They could not stedfastly look to the end of that which is abolished. But to the church, when grown up to maturity, in gospel days, it becomes of great use. And as that was a dispensation of darkness, so of bondage too; for they were in bondage under the elements of the world, being tied to a great number of burdensome rites and observances, by which, as by a kind of first rudiments, they were taught and instructed, and whereby they were kept in a state of subjection, like a child under tutors and governors. The church then lay more under the character of a servant, being obliged to do every thing according to the command of God, without being fully acquainted with the reason of it; but the service under the gospel appears to be more reasonable than that was. The time appointed of the Father having come, when the church was to arrive at its full age, the darkness and bondage under which it before lay are removed, and we are under a dispensation of greater light and liberty.
II. He acquaints us with the much happier state of Christians under the gospel-dispensation, Ga 4:4-7. When the fulness of time had come, the time appointed of the Father, when he would put an end to the legal dispensation, and set up another and a better in the room of it, he sent forth his Son, etc. The person who was employed to introduce this new dispensation was no other than the Son of God himself, the only-begotten of the Father, who, as he had been prophesied of and promised from the foundation of the world, so in due time he was manifested for this purpose. He, in pursuance of the great design he had undertaken, submitted to be made of a woman—there is his incarnation; and to be made under the law—there is his subjection. He who was truly God for our sakes became man; and he who was Lord of all consented to come into a state of subjection and to take upon him the form of a servant; and one great end of all this was to redeem those that were under the law—to save us from that intolerable yoke and to appoint gospel ordinances more rational and easy. He had indeed something more and greater in his view, in coming into the world, than merely to deliver us from the bondage of the ceremonial law; for he came in our nature, and consented to suffer and die for us, that hereby he might redeem us from the wrath of God, and from the curse of the moral law, which, as sinners, we all lay under. But that was one end of it, and a mercy reserved to be bestowed at the time of his manifestation; then the more servile state of the church was to come to a period, and a better to succeed in the place of it; for he was sent to redeem us, that we might receive the adoption of sons—that we might no longer be accounted and treated as servants, but as sons grown up to maturity, who are allowed greater freedoms, and admitted to larger privileges, than while they were under tutors and governors. This the course of the apostle's argument leads us to take notice of, as one thing intended by this expression, though no doubt it may also be understood as signifying that gracious adoption which the gospel so often speaks of as the privilege of those who believe in Christ. Israel was God's son, his first-born, Ro 9:4. But now, under the gospel, particular believers receive the adoption; and, as an earnest and evidence of it, they have together therewith the Spirit of adoption, putting them upon the duty of prayer, and enabling them in prayer to eye God as a Father (Ga 4:6): Because you are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father. And hereupon (Ga 4:7) the apostle concludes this argument by adding, Wherefore thou art no more a servant, but a son; and, if a son, then an heir of God through Christ; that is, Now, under the gospel state, we are no longer under the servitude of the law, but, upon our believing in Christ, become the sons of God; we are thereupon accepted of him, and adopted by him; and, being the sons, we are also heirs of God, and are entitled to the heavenly inheritance (as he also reasons Ro 8:17), and therefore it must needs be the greatest weakness and folly to turn back to the law, and to seek justification by the works of it. From what the apostle says in Ga 4:1-7, we may observe,
1. The wonders of divine love and mercy towards us, particularly of God the Father, in sending his Son into the world to redeem and save us,—of the Son of God, in submitting so low, and suffering so much, for us, in pursuance of that design,—and of the Holy Spirit, in condescending to dwell in the hearts of believers for such gracious purposes.
2. The great and invaluable advantages which Christians enjoy under the gospel; for, (1.) We receive the adoption of sons. Whence note, It is the great privilege which believers have through Christ that they are adopted children of the God of heaven. We who by nature are children of wrath and disobedience have become by grace children of love. (2.) We receive the Spirit of adoption. Note, [1.] All who have the privilege of adoption have the Spirit of adoption—all who are received into the number partake of the nature of the children of God; for he will have all his children to resemble him. [2.] The Spirit of adoption is always the Spirit of prayer, and it is our duty in prayer to eye God as a Father. Christ has taught us in prayer to eye God as our Father in heaven. [3.] If we are his sons, then his heirs. It is not so among men, with whom the eldest son is heir; but all God's children are heirs. Those who have the nature of sons shall have the inheritance of sons.
8-11
Affectionate Remonstrance (56 AD)
满怀爱心的劝诫（主后56年）
⁸ 但从前你们不认识 神的时候，是给那些本来不是神的作奴仆；
⁹ 现在你们既然认识 神，更可说是被 神所认识的，怎么还要归回那懦弱无用的小学，情愿再给它作奴仆呢？
¹⁰ 你们谨守日子、月份、节期、年份。
¹¹ 我为你们害怕，惟恐我在你们身上是枉费了工夫。
使徒在这几节经文里提醒他们：在他们归信基督之道以前是何等光景，他们的归信在他们身上造成了何等有福的改变；并由此设法说服他们：听从那些要把他们带到摩西律法奴役之下的人，是何等大的软弱。
一、他提醒他们过去的状态和行为——在福音传给他们以前他们是怎样的。那时他们「不认识 神」；他们对真神以及当怎样敬拜他，是极其无知；那时他们服在最坏的奴役之下，因为他们「给那些本来不是神的作奴仆」——他们参与许多迷信和拜偶像的服事，事奉那些虽被当作神、其实并非神、不过是受造之物、甚至是他们自己所造之物，因此全然不能听允、帮助他们。注意：1. 凡不认识真神的人，不能不倾向于假神。那些离弃创造世界之神的，宁可拜神，也不愿无神，便敬拜他们自己所造的。2. 宗教的敬拜只当归给那本为神的一位；因为当使徒责备人事奉那「本来不是神的」时，他清楚地表明：唯有那本为神的一位，才是我们宗教敬拜的正当对象。
二、他呼召他们省察：借着在他们中间传扬福音，他们身上所发生的可喜改变。如今他们「已经认识 神」（他们已被带到对真神和他儿子耶稣基督的认识之中，借此他们脱离了从前所卧于其下的无知和奴役）——「更可说是被 神所认识的」；他们身上这一可喜的改变——借此他们从偶像归向又真又活的神，并借着基督得着了儿子的名分——并非出于他们自己，而是出于他；这是他白而丰富的恩典在他们身上的功效，他们理当如此看待；因此他们便因此负了更大的本分，要持守他使他们得以自由的那种自由。注意，我们一切对神的认识，都是他先认识我们才开始；我们认识他，因为我们被他认识。
三、由此他推断：他们任凭自己再次被带到奴役的状态中，是何等不合理、何等疯狂。他以惊奇和心中的深切关切说到他们这样的人竟会如此行：「你们怎么还要归回……」他说（加4:9）。「你们这些在福音之道上受教要敬拜神的人，怎么不能被说服去随从仪文的敬拜方式？你们这些已与福音那样光明、自由、亲爱的安排熟悉的人，怎么如今要顺服律法那样黑暗、奴役、恐惧的安排？」他们如此行更没有理由，因为他们从未像犹太人那样服在摩西律法之下；因此在这件事上他们比犹太人自己更无可推诿——犹太人或可对自己的悠久传统有所依恋。况且，他们任凭自己受其奴役的，不过是「懦弱无用的小学」，就是那些其中没有洁净灵魂之能力、也不能使内心得着任何实在满足的事物，它们只是为教会曾处的未成年状态而设计的，如今这状态既已结束，因此他们顺服这些、并与犹太人妥协守他们各样节期——这里以「日子、月份、节期、年份」为记——其软弱和愚妄就更显严重。注意：1. 那些在宗教上作了极大承认的人，后来可能被引诱大大偏离其纯洁和单纯——这正是这些基督徒的光景。2. 神所施怜悯越大——叫他们得以认识福音及其自由和特权——他们任凭自己被剥夺这些的罪和愚妄就越大；因为使徒特别强调这一点：他们既已认识神，或更可说是被神所认识，竟愿意再服在律法懦弱无用的小学之下为奴。
四、于是他表达了对他们的担忧，「惟恐他在你们身上是枉费了工夫」。他在他们身上费了许多心血，向他们传福音，并竭力使他们在福音的真道和自由上得以坚固；但如今他们正在放弃这些，从而使他在他们中间的劳苦归于徒然、毫无果效；想到此事，他不能不深受感动。注意：1. 忠心传道人的许多劳苦是徒然的；当如此时，对那些渴望灵魂得救的人来说，不能不是极大的忧伤。注意：2. 传道人在那些「在圣灵里入门、却在肉身中结束」的人身上的劳苦是徒然的——他们虽然起头似乎很好，后来却偏离了福音之道。注意：3. 忠心的传道人在其身上枉费劳苦的人，将来必有许多要交账的。
英文原文
Affectionate Remonstrance (56 AD)
⁸ Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.
⁹ But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?
¹⁰ Ye observe days, and months, and times, and years.
¹¹ I am afraid of you, lest I have bestowed upon you labour in vain.
In these verses the apostle puts them in mind of what they were before their conversion to the faith of Christ, and what a blessed change their conversion had made upon them; and thence endeavours to convince them of their great weakness in hearkening to those who would bring them under the bondage of the law of Moses.
I. He reminds them of their past state and behaviour, and what they were before the gospel was preached to them. Then they knew not God; they were grossly ignorant of the true God, and the way wherein he is to be worshipped: and at that time they were under the worst of slaveries, for they did service to those which by nature were no gods, they were employed in a great number of superstitious and idolatrous services to those who, though they were accounted gods, were yet really no gods, but mere creatures, and perhaps of their own making, and therefore were utterly unable to hear and help them. Note, 1. Those who are ignorant of the true God cannot but be inclined to false gods. Those who forsook the God who made the world, rather than be without gods, worshipped such as they themselves made. 2. Religious worship is due to none but to him who is by nature God; for, when the apostle blames the doing service to such as by nature were no gods, he plainly shows that he only who is by nature God is the proper object of our religious worship.
II. He calls upon them to consider the happy change that was made in them by the preaching of the gospel among them. Now they had known God (they were brought to the knowledge of the true God and of his Son Jesus Christ, whereby they were recovered out of the ignorance and bondage under which they before lay) or rather were known of God; this happy change in their state, whereby they were turned from idols to the living God, and through Christ had received the adoption of sons, was not owing to themselves, but to him; it was the effect of his free and rich grace towards them, and as such they ought to account it; and therefore hereby they were laid under the greater obligation to adhere to the liberty wherewith he had made them free. Note, All our acquaintance with God begins with him; we know him, because we are known of him.
III. Hence he infers the unreasonableness and madness of their suffering themselves to be brought again into a state of bondage. He speaks of it with surprise and deep concern of mind that such as they should do so: How turn you again, etc., says he, Ga 4:9. "How is it that you, who have been taught to worship God in the gospel way, should not be persuaded to comply with the ceremonial way of worship? that you, who have been acquainted with a dispensation of light, liberty, and love, as that of the gospel is, should now submit to a dispensation of darkness, and bondage, and terror, as that of the law is?" This they had the less reason for, since they had never been under the law of Moses, as the Jews had been; and therefore on this account they were more inexcusable than the Jews themselves, who might be supposed to have some fondness for that which had been of such long standing among them. Besides, what they suffered themselves to be brought into bondage to were but weak and beggarly elements, such things as had no power in them to cleanse the soul, nor to afford any solid satisfaction to the mind, and which were only designed for that state of pupillage under which the church had been, but which had now come to a period; and therefore their weakness and folly were the more aggravated, in submitting to them, and in symbolizing with the Jews in observing their various festivals, here signified by days, and months, and times, and years. Here note, 1. It is possible for those who have made great professions of religion to be afterwards drawn into very great defections from the purity and simplicity of it, for this was the case of these Christians. And, 2. The more mercy God has shown to any, in bringing them into an acquaintance with the gospel, and the liberties and privileges of it, the greater are their sin and folly in suffering themselves to be deprived of them; for this the apostle lays a special stress upon, that after they had known God, or rather were known of him, they desired to be in bondage under the weak and beggarly elements of the law.
IV. Hereupon he expresses his fears concerning them, lest he had bestowed on them labour in vain. He had been at a great deal of pains about them, in preaching the gospel to them, and endeavouring to confirm them in the faith and liberty of it; but now they were giving up these, and thereby rendering his labour among them fruitless and ineffectual, and with the thoughts of this he could not but be deeply affected. Note, 1. A great deal of the labour of faithful ministers is labour in vain; and, when it is so, it cannot but be a great grief to those who desire the salvation of souls. Note, 2. The labour of ministers is in vain upon those who begin in the Spirit and end in the flesh, who, though they seem to set out well, yet afterwards turn aside from the way of the gospel. Note, 3. Those will have a great deal to answer for upon whom the faithful ministers of Jesus Christ bestow labour in vain.
12-16
Affectionate Remonstrance (56 AD)
满怀爱心的劝诫（主后56年）
¹² 弟兄们，我劝你们要像我一样，因为我也像你们一样。你们一点没有亏负我。
¹³ 你们知道我头一次传福音给你们，是因为身体有疾病。
¹⁴ 你们为我身体的缘故受试炼，没有轻看我，也没有厌弃我，反倒接待我，如同 神的使者，如同基督耶稣。
¹⁵ 你们当日所夸的福气在哪里呢？那时你们若能行，就是把自己的眼睛剜出来给我，也都情愿。这是我可以给你们作见证的。
¹⁶ 如今我将真理告诉你们，就成了你们的仇敌吗？
为叫这些基督徒因偏离了保罗所传给他们的福音真理而更加羞愧，他在这里提醒他们从前对他本人和他的职事所有的深爱，并促使他们思想：他们如今的行为与他们当时所宣称的是何等不相称。在此我们可以观察到：
一、他以何等恳切的态度向他们说话。他称他们为「弟兄」，虽然他知道他们的心在很大程度上已经与他疏远。他愿一切成见都被搁置一旁，愿他们对他怀有与他对他们相同的心志；他要他们「像他一样，因为他像他们一样」，并且还告诉他们：「你们一点没有亏负我。」他自己并不与他们有什么过节。虽然他在责备他们的行为时带着几分激动和关切之情表达了自己，他向他们保证，这并非由于感到任何个人的伤害或冒犯（如他们可能认为的），而完全是出于对福音真理和纯洁的热心，以及对他们的福祉和幸福的关切。他这样设法缓和他们对他的情绪，好叫他们更愿意接受他所给的劝诫。借此他教导我们：在责备人的时候，当留心使他们信服我们的责备并非出于任何私人的恩怨或恼怒，而是出于真诚的关切——为神的荣耀、为信仰、为他们真正的益处；因为当我们显得最无私时，责备最可能成功。
二、他怎样看重他们从前对他的爱心，借此使他们如今对他的行为更显羞愧。为此：1. 他提醒他们：当他初次到他们中间时所遭遇的艰难。他说：「你们知道我头一次传福音给你们，是因为身体有疾病。」他在下文称之为「我身体的试炼」的那种「身体的疾病」究竟是什么（虽然无疑对他所写信的那些基督徒是熟知的），我们如今已不能确定：有人以为是他在福音上所受的逼迫；也有人以为是他身上或说话方式中的某些特征，可能使他的事奉不那么令人喜悦悦纳——参看林后10:10，12:7-10。但无论是什么，看来它并未使他们对他产生不好的印象。因为 2. 他注意到：尽管他有这种软弱（这或许在别人眼中会贬低他），他们并没有因此轻看他、厌弃他，反倒「接待他如同 神的使者，如同基督耶稣」。他们对他极其尊敬，他作为佳音的使者，是他们所欢迎的——如同神的使者或耶稣基督亲自向他们传道一般；是的，他们对他的敬重如此之大，倘若对他有什么益处，「就是把自己的眼睛剜出来给我，也都情愿」。注意，人对人的尊敬是何等无常，他们何等容易改变心意，何等容易被引诱去藐视那些他们一度最敬重和最钟爱的人，以致他们如今要剜出他们从前愿意为之剜出自己眼睛之人的眼睛！因此我们当努力蒙神悦纳，「因为论断我的是主，被你们论断或被人论断，我都以为极小的事」（林前4:2）。
三、他为此何等恳切地与他们理论：「你们当日所夸的福气在哪里呢？」他仿佛说，曾有一时，你们在福音的佳音中表示出极大的喜乐和满足，并以祝福我为传扬者而滔滔不绝；你们如今怎么变化如此之大，对福音的品尝如此之少，对我也如此不敬重？你们从前以为接受福音是有福的；你们如今可有任何理由作别的想法吗？注意，那些离弃了起初爱心的人，若肯好好思想——从前他们所夸的福气如今在哪里？他们从前在与神相交、与神的仆人为伴中所享的乐趣如今何在？——便为有福。为使他们对自己如今的行为更加羞愧，他又问（加4:16）：「如今我将真理告诉你们，就成了你们的仇敌吗？我这个从前你们所钟爱的人，如今怎么被你们算为仇敌？除了我告诉了你们真理、设法使你们认识并坚守福音的真理之外，你们还能假装有什么别的理由吗？如果没有，你们的不爱慕之情是何等不合理！」注意：1. 人把那些实在为他们最好的朋友的人当作仇敌看待，是常见之事；因为无论是牧者还是别人，只要向他们说真理，在关乎他们永远得救的事上坦诚而忠心地对待他们——如同使徒如今对这些基督徒所作的——无疑就是他们最好的朋友。2. 牧者有时因忠心尽职而为自己树立仇敌；因为保罗正是这样——他因告诉他们真理而被算为仇敌。3. 然而牧者不可因怕得罪人、招人不悦而不说真理。4. 当他们心中无愧，意识到别人之所以与他们为敌，无非是因为向他们说真理，他们便可心中坦然。
英文原文
Affectionate Remonstrance (56 AD)
¹² Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.
¹³ Ye know how through infirmity of the flesh I preached the gospel unto you at the first.
¹⁴ And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.
¹⁵ Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.
¹⁶ Am I therefore become your enemy, because I tell you the truth?
That these Christians might be the more ashamed of their defection from the truth of the gospel which Paul had preached to them, he here reminds them of the great affection they formerly had for him and his ministry, and puts them upon considering how very unsuitable their present behaviour was to what they then professed. And here we may observe,
I. How affectionately he addresses himself to them. He styles them brethren, though he knew their hearts were in a great measure alienated from him. He desires that all resentments might be laid aside, and that they would bear the same temper of mind towards him which he did to them; he would have them to be as he was, for he was as they were, and moreover tells them that they had not injured him at all. He had no quarrel with them upon his own account. Though, in blaming their conduct, he had expressed himself with some warmth and concern of mind he assured them that it was not owing to any sense of personal injury or affront (as they might be ready to think), but proceeded wholly from a zeal for the truth and purity of the gospel, and their welfare and happiness. Thus he endeavours to mollify their spirits towards him, that so they might be the better disposed to receive the admonitions he was giving them. Hereby he teaches us that in reproving others we should take care to convince them that our reproofs do not proceed from any private pique or resentment, but from a sincere regard to the honour of God and religion and their truest welfare; for they are then likely to be most successful when they appear to be most disinterested.
II. How he magnifies their former affection to him, that hereby they might be the more ashamed of their present behaviour towards him. To this purpose, 1. He puts them in mind of the difficulty under which he laboured when he came first among them: I knew, says he, how, through infirmity of the flesh, I preached the gospel unto you at the first. What this infirmity of the flesh was, which in the following words he expresses by his temptation that was in his flesh (though, no doubt, it was well known to those Christians to whom he wrote), we can now have no certain knowledge of: some take it to have been the persecutions which he suffered for the gospel's sake; others, to have been something in his person, or manner of speaking, which might render his ministry less grateful and acceptable, referring to 2Co 10:10,12:7-10. But, whatever it was, it seems it made no impression on them to his disadvantage. For, 2. He takes notice that, notwithstanding this his infirmity (which might possibly lessen him in the esteem of some others), they did not despise nor reject him on the account of it, but, on the contrary, received him as an angel of God, even as Christ Jesus. They showed a great deal of respect to him, he was a welcome messenger to them, even as though an angel of God or Jesus Christ himself had preached to them; yea, so great was their esteem of him, that, if it would have been any advantage to him, they could have plucked out their own eyes, and have given them to him. Note, How uncertain the respects of people are, how apt they are to change their minds, and how easily they are drawn into contempt of those for whom they once had the greatest esteem and affection, so that they are ready to pluck out the eyes of those for whom they would before have plucked out their own! We should therefore labour to be accepted of God, for it is a small thing to be judged of man's judgment, 1Co 4:2.
III. How earnestly he expostulates with them hereupon: Where is then, says he, the blessedness you spoke of? As if he had said, "Time was when you expressed the greatest joy and satisfaction in the glad tidings of the gospel, and were very forward in pouring out your blessings upon me as the publisher of them; whence is it that you are now so much altered, that you have so little relish of them or respect for me? You once thought yourselves happy in receiving the gospel; have you now any reason to think otherwise?" Note, Those who have left their first love would do well to consider, Where is now the blessedness they once spoke of? What has become of that pleasure they used to take in communion with God, and in the company of his servants? The more to impress upon them a just shame of their present conduct, he again asks (Ga 4:16), "Am I become your enemy, because I tell you the truth? How is it that I, who was heretofore your favourite, am now accounted your enemy? Can you pretend any other reason for it than that I have told you the truth, endeavoured to acquaint you with, and to confirm you in, the truth of the gospel? And, if not, how unreasonable must your disaffection be!" Note, 1. It is no uncommon thing for men to account those their enemies who are really their best friends; for so, undoubtedly, those are, whether ministers or others, who tell them the truth, and deal freely and faithfully with them in matters relating to their eternal salvation, as the apostle now did with these Christians. 2. Ministers may sometimes create enemies to themselves by the faithful discharge of their duty; for this was the case of Paul, he was accounted their enemy for telling them the truth. 3. Yet ministers must not forbear speaking the truth, for fear of offending others and drawing their displeasure upon them. 4. They may be easy in their own minds, when they are conscious to themselves that, if others have become their enemies, it is only for telling them the truth.
17-18
Affectionate Remonstrance (56 AD)
满怀爱心的劝诫（主后56年）
¹⁷ 那些人热心待你们，却不是好意，是要离间你们，叫你们热心待他们。
¹⁸ 在善事上，常用热心待人是好的，却不单我与你们同在的时候才这样。
使徒仍与加4:12-16一样，继续推进同一个目的——就是要使加拉太人明白他们偏离福音真理的罪和愚妄：他刚刚在上面与他们理论过，论到他们对他——那设法在福音真道上坚固他们的人——的行为的改变；这里他向他们指出那些假师傅的特征，那些人专门从事引诱他们偏离真道的事；他们若肯留意，便很快会看见自己有何等少的理由去听从他们。无论他们对那些人有什么看法，他告诉他们：他们是心怀诡诈的人，要为自己树立势力；他们冠冕堂皇的借口之下，所顾念的更是自己的利益，而非他们的益处：「他们热心待你们，」他说，「他们装出极大的敬意，假装对你们满怀爱心，却不是好意；他们这样作并非出于良善的动机，他们在这事上并不真诚正直，因为他们要离间你们，叫你们热心待他们。他们所主要图谋的，是要赢得你们对他们的爱慕；为此他们竭尽所能，要把你们的爱慕从我这里、从真理中挪走，好叫他们把你们据为己有。」他向他们保证这就是那些人的图谋，因此他们听从那些人便是极不明智了。注意：1. 可能显出极大的热心，其中却少有真理和真诚。2. 诱惑人者的惯技，是先赢得人的爱慕之情，借此把他们引入自己的见解。3. 这种人无论怎样假装，通常更顾念自己的利益而非别人的利益，并且只要借此能抬高自己，便不惜毁坏别人的名声。在此事上使徒给了我们那条极佳的规则（加4:18）：「在善事上常用热心待人是好的。」我们的译本作「在善人身上」——这样就把使徒看作是指着他自己说的；他们认为这种理解既与前文相符，也与紧接着的下文相符——「却不单我与你们同在的时候才这样」——意思仿佛是：「你们曾有一时对我热心；你们一度以我为好人，如今也没有理由作别的看法；那么如今我离开你们，你们理当像我与你们同在时那样对我表示同样的尊重。」但若我们坚持我们译本的译法，使徒在此便为我们提供了一条很好的规则，可在我们热心的操练中指引和规范我们：为此他特别向我们推荐两件事：——（1）热心只当用在善事上；因为热心唯有在善事上才是好的：那些对恶事热心的人，只会因此造成更大的伤害。（2）热心当是恒久而稳定的：「在善事上常用热心待人」是好的；不是一时的，也不是偶或的，如疟疾发作时的热度，而是如同身体天然的体温那样恒久。基督的教会若在基督徒中更好地遵守这条规则，将是何等有福！
英文原文
Affectionate Remonstrance (56 AD)
¹⁷ They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.
¹⁸ But it is good to be zealously affected always in a good thing, and not only when I am present with you.
The apostle is still carrying on the same design as in the Ga 4:12-16, which was, to convince the Galatians of their sin and folly in departing from the truth of the gospel: having just before been expostulating with them about the change of their behaviour towards him who endeavoured to establish them in it, he here gives them the character of those false teachers who made it their business to draw them away from it, which if they would attend to, they might soon see how little reason they had to hearken to them: whatever opinion they might have of them, he tells them they were designing men, who were aiming to set up themselves, and who, under their specious pretences, were more consulting their own interest than theirs: "They zealously affect you," says he; "they show a mighty respect for you, and pretend a great deal of affection to you, but not well; they do it not with any good design, they are not sincere and upright in it, for they would exclude you, that you might affect them. That which they are chiefly aiming at is to engage your affections to them; and, in order to this, they are doing all they can to draw off your affections from me and from the truth, that so they may engross you to themselves." This, he assures them, was their design, and therefore they must needs be very unwise in hearkening to them. Note, 1. There may appear to be a great deal of zeal where yet there is but little truth and sincerity. 2. It is the usual way of seducers to insinuate themselves into people's affections, and by that means to draw them into their opinions. 3. Whatever pretences such may make, they have usually more regard to their own interest than that of others, and will not stick at ruining the reputation of others, if by that means they can raise their own. On this occasion the apostle gives us that excellent rule which we have, Ga 4:18, It is good to be zealously affected always in a good thing. What our translation renders in a good man, and so consider the apostle as pointing to himself; this sense, they think, is favoured both by the preceding context and also by the words immediately following, and not only when I am present with you, which may be as if he had said, "Time was when you were zealously affected towards me; you once took me for a good man, and have now no reason to think otherwise of me; surely then it would become you to show the same regard to me, now that I am absent from you, which you did when I was present with you." But, if we adhere to our own translation, the apostle here furnishes us with a very good rule to direct and regulate us in the exercise of our zeal: there are two things which to this purpose he more especially recommends to us:— (1.) That it be exercised only upon that which is good; for zeal is then only good when it is in a good thing: those who are zealously affected to that which is evil will thereby only to do so much the more hurt. And, (2.) That herein it be constant and steady: it is good to be zealous always in a good thing; not for a time only, or now and then, like the heat of an ague-fit, but, like the natural heat of the body, constant. Happy would it be for the church of Christ if this rule were better observed among Christians!
19-20
Affectionate Remonstrance (56 AD)
满怀爱心的劝诫（主后56年）
¹⁹ 我小子啊，我为你们再受生产之苦，直等到基督成形在你们心里。
²⁰ 我巴不得现今在你们那里，改换口气，因我为你们疑惑。
为使这些基督徒更能忍受他不得不给他们的责备，使徒在此向他们表达了他对他们的深爱，以及对他们福祉的极其温柔的关切：他不像他们——在他们中间时是一样，不在他们中间时又另是一样。他们对他的不爱慕并未使他对他们的爱慕离去；他仍对他们怀有从前所怀的同样尊重，也不像他们的假师傅——那些人假装对他们满怀爱心，实则只顾自己的利益；他对他们真正的益处怀着真诚的关切；他所求的不是他们的财物，而是他们自己。他们太容易把他当作仇敌，但他向他们保证他是他们的朋友；不仅这样，他对他们怀有为父母的心肠。他称他们为「他的小子」，这是他理当这样作的，因为他乃是他们归信基督之道的器皿；是的，他称他们为「我小子」，这不仅表明他对他们更大的温柔和爱慕之情，也可能暗指他们如今的行为——借此他们太像小孩子，容易被别人的诡计和奉承所左右。他用妇人生产之痛来表达他对他们的关切以及对他们的福祉和灵魂兴旺的迫切渴望：「我为你们再受生产之苦」；他所如此痛苦、如此迫切渴望的大事，与其说是要他们爱慕他，不如说是「直等到基督成形在你们心里」——要他们成为名副其实的基督徒，并在福音的信仰上更加坚固、确立。由此我们可以注意：1. 忠心的牧者对他们在其中事奉的人所怀的极其温柔的爱——如同最慈爱的父母对小孩子那样的爱。2. 他们为他们所一直切望甚至为之受生产之苦的大事，就是基督成形在他们里面——不是要得着他们的爱慕，更不是要占他们的便宜，而是要他们心志改换一新，被模成基督的形像，并在基督徒的信仰和生命上更加稳固坚定：那么那些任凭自己被劝服离弃或厌弃这样牧者的人，行事是何等不合理！3. 基督在人里面尚未完全成形，直等到他们不再倚靠自己的义，而被带去单单倚靠他和他的义。
作为使徒对这些基督徒所怀之爱和关切的进一步证据，他加上（加4:20）：他「巴不得现今在你们那里」——他巴不得有机会在他们中间，与他们交往，并能因此找到机会对他们「改换口气」；因为目前他「为他们疑惑」。他不十分清楚该怎样看他们。他对他们的光景不像他想要的那样完全了解，不知当如何迁就他们。他对他们满了恐惧和挂虑——这正是他用如今这种方式写信给他们的原因；但他乐意发现他们的光景比他所惧怕的更好，从而有机会称赞他们，而不是这样责备和规劝他们。注意，虽然牧者常常觉得有必要责备他们所照管的人，但责备对他们并不是愉快的工作；他们宁可没有这样作的必要；当他们能看见理由对他们改换口气时，总是乐意的。
英文原文
Affectionate Remonstrance (56 AD)
¹⁹ My little children, of whom I travail in birth again until Christ be formed in you,
²⁰ I desire to be present with you now, and to change my voice; for I stand in doubt of you.
That the apostle might the better dispose these Christians to bear with him in the reproofs which he was obliged to give them, he here expresses his great affection to them, and the very tender concern he had for their welfare: he was not like them—one thing when among them and another when absent from them. Their disaffection to him had not removed his affection from them; but he still bore the same respect to them which he had formerly done, nor was he like their false teachers, who pretended a great deal of affection to them, when at the same time they were only consulting their own interest; but he had a sincere concern for their truest advantage; he sought not theirs, but them. They were too ready to account him their enemy, but he assures them that he was their friend; nay, not only so, but that he had the bowels of a parent towards them. He calls them his children, as he justly might, since he had been the instrument of their conversion to the Christian faith; yea, he styles them his little children, which, as it denotes a greater degree of tenderness and affection to them, so it may possibly have a respect to their present behaviour, whereby they showed themselves too much like little children, who are easily wrought upon by the arts and insinuations of others. He expresses his concern for them, and earnest desire of their welfare and soul-prosperity, by the pangs of a travailing woman: He travailed in birth for them: and the great thing which he was in so much pain about, and which he was so earnestly desirous of, was not so much that they might affect him as that Christ might be formed in them, that they might become Christians indeed, and be more confirmed and established in the faith of the gospel. From this we may note, 1. The very tender affection which faithful ministers bear towards those among whom they are employed; it is like that of the most affectionate parents to their little children. 2. That the chief thing they are longing and even travailing in birth for, on their account, is that Christ may be formed in them; not so much that they may gain their affections, much less that they may make a prey of them, but that they may be renewed in the spirit of their minds, wrought into the image of Christ, and more fully settled and confirmed in the Christian faith and life: and how unreasonably must those people act who suffer themselves to be prevailed upon to desert or dislike such ministers! 3. That Christ is not fully formed in men till they are brought off from trusting in their own righteousness, and made to rely only upon him and his righteousness.
As further evidence of the affection and concern which the apostle had for these Christians, he adds (Ga 4:20) that he desired to be then present with them—that he would be glad of an opportunity of being among them, and conversing with them, and that thereupon he might find occasion to change his voice towards them; for at present he stood in doubt of them. He knew not well what to think of them. He was not so fully acquainted with their state as to know how to accommodate himself to them. He was full of fears and jealousies concerning them, which was the reason of his writing to them in such a manner as he had done; but he would be glad to find that matters were better with them than he feared, and that he might have occasion to commend them, instead of thus reproving and chiding them. Note, Though ministers too often find it necessary to reprove those they have to do with, yet this is no grateful work to them; they had much rather there were no occasion for it, and are always glad when they can see reason to change their voice towards them.
21-31
Affectionate Remonstrance (56 AD)
满怀爱心的劝诫（主后56年）
²¹ 你们这愿意在律法以下的人，请告诉我，你们岂没有听见律法吗？
²² 因为律法上记着，亚伯拉罕有两个儿子，一个是使女生的，一个是自主之妇人生的。
²³ 然而，那使女所生的是按着血气生的；那自主之妇人所生的是凭着应许生的。
²⁴ 这都是比方：那两个妇人就是两约。一约是出于西奈山，生子为奴，名叫夏甲。
²⁵ 这夏甲二字是指着阿拉伯的西奈山，与现在的耶路撒冷同类，因耶路撒冷和她的儿女都是为奴的。
²⁶ 但那在上的耶路撒冷是自主的，她是我们的母。
²⁷ 因为经上记着：「不怀孕、不生养的，你要欢乐；未曾经过产难的，你要高声欢呼；因为没有丈夫的，比有丈夫的儿女更多。」
²⁸ 弟兄们，我们是凭着应许作儿女，如同以撒一样。
²⁹ 当时，那按着血气生的逼迫了那按着圣灵生的，现在也是这样。
³⁰ 然而经上是怎么说的呢？是说：「把使女和她儿子赶出去；因为使女的儿子不可与自主妇人的儿子一同承受产业。」
³¹ 弟兄们，这样看来，我们不是使女的儿女，乃是自主妇人的儿女了。
使徒在这几节经文里，借着从以撒和以实玛利的历史中所取的比方，说明了那些单单靠基督而立的信徒与那些倚靠律法的奉割礼者之间的区别。他以适当能打动并铭刻他们心思、说服他们偏离真理、任凭自己被夺去福音自由是何等软弱的方式，引入这个比方：「请告诉我，」他说，「你们这愿意在律法以下的人，岂没有听见律法吗？」他假定他们确曾听见律法，因为在犹太人中间，律法惯于每逢安息日在他们的公众聚会中诵读；他们既如此热衷于服在律法之下，他便要他们好好思想其中所记的是什么（指创16:1-16，21:1-34所记的事），因为他们若肯这样作，便会很快看见自己信靠律法是何等没有理由。在此：1. 他把历史本身摆在他们面前（加4:22,23）：「因为律法上记着，亚伯拉罕有两个儿子」等等。这里他描绘了亚伯拉罕这两个儿子的不同状态和处境——一个以实玛利「是使女生的」，另一个以撒「是自主之妇人生的」；又前者「是按着血气生的」，即按着寻常的自然之理而生，后者「是凭着应许生的」，那时按着自然之理毫无理由期待撒拉还能生子。2. 他告诉他们这历史的含义和目的，或他要用它来作什么（加4:24-27）：「这都是比方」——这些事除了字面和历史的意义之外，神的灵还可能设计借此向我们表明更深的事，那就是：这两个妇人——夏甲和撒拉——「就是两约」，或者说被预定预表约的两种不同安排。前者夏甲代表那从西奈山赐下的约，「生子为奴」——这约虽是恩典的安排，但与福音时代相比，却是奴役的安排；因犹太人误解了它的目的、指望借律法的行为称义，它对他们更成了奴役之约。「这夏甲是指着阿拉伯的西奈山」（当时西奈山被阿拉伯人称为夏甲），「与现在的耶路撒冷同类，因耶路撒冷和她的儿女都是为奴的」——意思是，它恰当地代表了犹太人如今的状态：他们仍在不信中坚持、依附那约，便仍和他们的儿女一同服在奴役中。但另一个撒拉，则被预定预表「在上的耶路撒冷」，或说基督徒在更美的新约之安排下的状态——这状态既脱离了道德律的咒诅，也脱离了仪文律法的奴役，「是我们的母」——这是一个犹太人和外邦人借着信基督都被接纳进入的状态。使徒把赛54:1的话——「不怀孕、不生养的，你要欢乐；未曾经过产难的，你要高声欢呼；因为没有丈夫的，比有丈夫的儿女更多」——应用到教会在福音安排之下这种更大的自由和扩展上，而这正是被所应许的子孙之母撒拉所预表的。3. 他把这样解释过的历史应用到眼前的情形（加4:28）：「弟兄们，我们是凭着应许作儿女，如同以撒一样。」我们这些接受了基督、倚靠他、单指望借他得称义和得救的基督徒，借此便成为亚伯拉罕属灵的——虽不是天然的——子孙，因此有权享受所应许的产业，并有分于其中的福分。但为免这些基督徒因可能从犹太人那里遭遇反对而跌倒——那些犹太人对自己的律法如此固执，以致准备逼迫一切不肯顺从的人——他便告诉他们，这不过是预表中所指明的事；因为「当时那按着血气生的逼迫了那按着圣灵生的」，如今他们也可预料「也是这样」。但为叫他们在这种情形中得安慰，他要他们思考圣经是怎么说的（创21:10）：「把使女和她儿子赶出去；因为使女的儿子不可与自主妇人的儿子一同承受产业。」虽然奉割礼的人要逼迫他们、恨恶他们，但结局必是犹太教衰颓、枯萎、灭亡，而真正的基督教却要兴旺、存到永远。然后，作为对全篇论述的总结推论，他下结论说（加4:31）：「弟兄们，这样看来，我们不是使女的儿女，乃是自主妇人的儿女了。」
英文原文
Affectionate Remonstrance (56 AD)
²¹ Tell me, ye that desire to be under the law, do ye not hear the law?
²² For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
²³ But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.
²⁴ Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.
²⁵ For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.
²⁶ But Jerusalem which is above is free, which is the mother of us all.
²⁷ For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath a husband.
²⁸ Now we, brethren, as Isaac was, are the children of promise.
²⁹ But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
³⁰ Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.
³¹ So then, brethren, we are not children of the bondwoman, but of the free.
In these verses the apostle illustrates the difference between believers who rested in Christ only and those judaizers who trusted in the law, by a comparison taken from the story of Isaac and Ishmael. This he introduces in such a manner as was proper to strike and impress their minds, and to convince them of their great weakness in departing from the truth, and suffering themselves to be deprived of the liberty of the gospel: Tell me, says he, you that desire to be under the law, do you not hear the law? He takes it for granted that they did hear the law, for among the Jews it was wont to be read in their public assemblies every sabbath day; and, since they were so very fond of being under it, he would have them duly to consider what is written therein (referring to what is recorded Ge 16:1-16,21:1-34), for, if they would do this, they might soon see how little reason they had to trust in it. And here, 1. He sets before them the history itself (Ga 4:22,23): For it is written, Abraham had two sons, etc. Here he represents the different state and condition of these two sons of Abraham—that the one, Ishmael, was by a bond-maid, and the other, Isaac, by a free-woman; and that whereas the former was born after the flesh, or by the ordinary course of nature, the other was by promise, when in the course of nature there was no reason to expect that Sarah should have a son. 2. He acquaints them with the meaning and design of this history, or the use which he intended to make of it (Ga 4:24-27): These things, says he, are an allegory, wherein, besides the literal and historical sense of the words, the Spirit of God might design to signify something further to us, and that was, That these two, Agar and Sarah, are the two covenants, or were intended to typify and prefigure the two different dispensations of the covenant. The former, Agar, represented that which was given from mount Sinai, and which gendereth to bondage, which, though it was a dispensation of grace, yet, in comparison of the gospel state, was a dispensation of bondage, and became more so to the Jews, through their mistake of the design of it, and expecting to be justified by the works of it. For this Agar is mount Sinai in Arabia (mount Sinai was then called Agar by the Arabians), and it answereth to Jerusalem which now is, and is in bondage with her children; that is, it justly represents the present state of the Jews, who, continuing in their infidelity and adhering to that covenant, are still in bondage with their children. But the other, Sarah, was intended to prefigure Jerusalem which is above, or the state of Christians under the new and better dispensation of the covenant, which is free both from the curse of the moral and the bondage of the ceremonial law, and is the mother of us all—a state into which all, both Jews and Gentiles, are admitted, upon their believing in Christ. And to this greater freedom and enlargement of the church under the gospel dispensation, which was typified by Sarah the mother of the promised seed, the apostle refers that of the prophet, Isa 54:1, where it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for the desolate hath many more children than she who hath a husband. 3. He applies the history thus explained to the present case (Ga 4:28); Now we, brethren, says he, as Isaac was, are the children of the promise. We Christians, who have accepted Christ, and rely upon him, and look for justification and salvation by him alone, as hereby we become the spiritual, though we are not the natural, seed of Abraham, so we are entitled to the promised inheritance and interested in the blessings of it. But lest these Christians should be stumbled at the opposition they might meet with from the Jews, who were so tenacious of their law as to be ready to persecute those who would not submit to it, he tells them that this was no more than what was pointed to in the type; for as then he that was born after the flesh persecuted him that was born after the Spirit, they must expect it would be so now. But, for their comfort in this case, he desires them to consider what the scripture saith (Ge 21:10), Cast out the bond-woman and her son, for the son of the bond-woman shall not be heir with the son of the free-woman. Though the judaizers should persecute and hate them, yet the issue would be that Judaism would sink, and wither, and perish; but true Christianity should flourish and last for ever. And then, as a general inference from the whole of the sum of what he had said, he concludes (Ga 4:31), So then, brethren, we are not children of the bond-woman, but of the free.
使徒在本章仍与前章一样，继续推进同一个总体的设计——使这些基督徒从奉割礼的教师们给他们造成的印象中回转，并指出他们任凭自己被引诱偏离因信称义的福音真理，被夺去脱离摩西律法之奴役所得的自由，是何等软弱和愚妄。为达此目的，他运用了多种论证；例如：一、福音之境远胜于律法之境（加4:1-7）。二、他们归信时身上所发生的可喜改变（加4:8-11）。三、他们从前对他本人和他的职事所有的爱心（加4:12-16）。四、那些误导他们的假师傅的特征（加4:17,18）。五、他对他们所怀的极其温柔的情感（加4:19,20）。六、以撒和以实玛利的历史，他借从其中取来的一个比较，说明那些倚靠基督的人与那些倚靠律法的人之间的区别。在这一切之中，他既对他们极其坦白和忠诚，也向他们表达了最温柔的爱护。