加拉太书

Day 1

第1日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Galatians 1:1–24

The Book of Galatians

The traditional view (probably still held by the majority) is that the book of Galatians was written to the “territory” of Galatia settled by the Gauls around 3rd century B.C. which was incorporated into a Roman province in 25 B.C. This territory includes those to the south as well, i.e. Pisidia, Lycaonia and Pamphylia etc. The Apostle Paul probably visited there on his way to Europe during his 2nd missionary tour (source: Gordon Fee’s lecture notes).

However, during Paul’s absence, “trouble-makers” and “agitators” came from Palestine, entered into the church, and claimed that Gentile believers could not be true Christians without observing circumcision. They also challenged Paul’s apostleship apparently because he was not one of the twelve original apostles (and because he did not meet the criteria set by the Apostle Peter, Acts 1:21-22). Presumably, the naïve Galatian Christians accepted such arguments and teachings.

Paul was compelled to write to prove his apostleship (1:1–2:14), to emphasize that justification is purely through faith in Christ alone rather than by the works of the Law of Moses (2:15-5:15), and to point out that the key to a godly life is still through the Spirit, not the Law of Moses.

The Defense of His Apostleship (I)

(1) Greetings (vv. 1-5)

a. How does Paul defend his apostleship even as he opens his letter? (v. 1; see Acts 9 especially vv. 15-16)

b. As he sends his presumably standard greeting, how does Paul remind them of the following  things?

  1. The time (or age) they are in.
  2. The way in which they have been saved.

(2) Only one gospel (vv. 6-9)

a. What is Paul astonished about? (v. 6)

b. Why does the turning to a different gospel amount to “deserting the one who called” them by the grace of Christ? Who is this “one”?

c. Twice Paul curses those who preach a different gospel:

  1. Is he being too harsh? Why or why not?
  2. To you, what are the basic doctrines of the gospel the deviation from which constitutes a “different gospel”? (You might wish to consult the Apostles’ Creed.)

(3) Direct revelation from Christ (vv. 10-24)

a. What is his motive in proving his apostleship (v. 10)

b. In proving that his gospel message is a direct revelation from Christ, Paul reiterates his journey of being called into ministry:

  1. What marked his life before his conversion? (vv. 13-14)
  2. What does Dr. Luke tell us about the immediate post-conversion period of Paul? (Acts 9:20-25)
  3. How does Paul fill in the gap between Acts 9:25 and 9:26 here? (vv. 15-18)
  4. What happened after his first short trip to Jerusalem? (vv. 19-24)
  5. How is it consistent with the accounts in Acts 9:26-30?
  6. What is the point that Paul tries to make? (1:11-12)
  7. Why is it so important to him?

(4) What is the main message to you today and how may you apply it to your life?

經文默想
加拉太書1:1-24

請細心慢慢讀每天指定的經文至少兩遍,然後反複思考問題。

加拉太書

一般解經家都接受傳統的意見,認為這書信是寫給「北方的加拉太區」,就是高盧人(Gaul) 在主前三世紀移居之地;在主前25年正式被定為一個羅馬省份。這地區也包括南面的彼西底、呂高尼和旁非利亞。相信使徒保羅在他第二次宣教旅程曾經到訪過(參費高登講義)。

在保羅離去後,從巴勒斯坦來了一些「攪亂」的人,混進教會,並說:外邦信徒如果不接受割禮就不是真正的基督徒。他們同時挑戰保羅的使徒身份,因為他並非是十二使徒之一(也不符合彼得在使徒行傳1:21-22所定的使徒的資格)。那些加拉太的信徒似乎全然的接受了這些教訓。

故此,保羅不得不寫信為自己使徒的身份自辯(1:1–2:14);並申明稱義是單單藉著相信基督,不是藉著遵守摩西的律法(2:15–5:15),也提醒他們信主後的生命長進仍是聖靈的工作,並非靠守摩西的律法。

使徒身份的辯明(一)

(1) 問候語(1: 1-5

a. 就在問候語中,保羅怎樣為自己的使徒身份作辯?(1:1; 參徒9,特別是9:15-16

b. 在問候他們時

i. 保羅怎樣提醒他們所處的是什麼世代?

ii. 他們是怎樣得救的?

(2) 只有一個福音(1:6-9

a. 保羅為什麼感到希奇?(1:6

b. 為何聽從別的福音就是離開那召他們的?這召他們的是誰?

c. 保羅兩次咒詛傳另一福音者:

i. 保羅這樣做是否有點過份?為什麼?

ii. 對你而言,那幾樣是不能更改的福音要道?(可參使徒信經)

(3) 基督直接的啟示(1:10-24

a. 保羅要為自己的使徒身份作辯的動機是什麼?(1:10

b. 為要證明他所傳的是直接從基督來的,保羅就重述他被召的經過:

i. 他信主前的生命是怎樣的?(1:13-14

ii. 路加怎樣記述保羅信主後的一段日子?(見徒9:20-25

iii. 參使徒行傳9:259:26,這兩節之間是有一段的時間距離:保羅在此作出什麼補充?(1:15-18

iv. 在他第一次短暫的到訪耶路撒冷後,保羅去過什麼地方,(1:19-24

v. 這與使徒行傳9:26-30吻合嗎?

vi. 保羅在此要說明什麼?(1:11-12

vii. 為何對他如此重要?

(4) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?

Meditative Reflection
Paul’s Defense of His Apostleship

I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.” (Gal. 1:12)

As a young Christian, I was deeply troubled by the Paul that I read of in the Acts of the Apostles and in some of his arguments favoring his apostleship. I thought that he was arrogant and that he placed himself above all other apostles. It was not until I had the opportunity of reading all of his epistles, of all his sufferings for Christ, and of his tears of love for his own race and other believers, that I came to not only accept him but respect him.

I have also come to see how he was put between a rock and a hard place basically by the words of Peter.

Before Pentecost, Peter and the other apostles somehow felt the need to fill Judas’ place based on the prophecy in Psalm 69:25 (Acts 1:20). Peter’s understanding was certainly correct, except that he took on the task of filling Judas’ vacancy himself with the others, and laid down the following criteria:

Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus was living among us, beginning from John’s baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of His resurrection.” (Acts 1:21-22)

Unfortunately, Paul did not meet any of the above criteria. And thus he basically spent a good part of his ministry defending his apostleship as one “sent not from men or by man, but by Jesus Christ and God the Father who raised Him from the dead”. (Gal. 1:1)

It is an important reminder to us that sometimes our noble and spiritual notions might actually hurt the cause of God’s Kingdom if done presumptuously.

靈修默想小篇
保羅使徒位份的自辯

因為我不是從人領受的,也不是人教導我的,乃是從耶穌基督啟示來的。(1:12)

在我信主後一段相當長的時期,讀到使徒行傳的保羅,和他信書中為自己使徒名份申辯時,我覺得他甚狂妄,把自己看過於其他使徒似的。但當我有機會較全面性的讀到他所有的書信,看到他為基督所受的種種苦難,和他對自己骨肉之親的猶太人所流的眼淚,就對他肅然起敬!

我也開始明白為何他要極力的為自己使徒的身份分辯,明顯是與彼得在這方面所說的話有關的。

在五旬節聖靈降臨之前,彼得和其他使徒覺得有需要,像聖經預言所指明,選個門徒來補充猶大遺下的空缺(徒1:20;詩69:25)。彼得的領會是對的,但是否該由他們在此時去填補呢?無論如何,彼得為這事定了以下的資格:

所以主耶穌在我們中間始終出入的時候, 就是從約翰施洗起,直到主離開我們被接上升的日子為止,必須從那常與我們做伴的人中立一位與我們同作耶穌復活的見證。 (徒1:21-22

不用說,保羅完全不符合以上的資格,因此他耗用不少精力和時間為自己使徒的身份辯護。他對加拉太信徒說,他作使徒不是由於人,也不是藉著人,乃是藉著耶穌基督,與叫他從死裡復活的父神 1:1)。

這件事情是我們作屬靈領袖的鑑戒:如果我們沒有好好尋求並等候神,就是再崇高的計劃或決定,往往會成為神國度的攔阻。

Day 2

第2日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Galatians 2:1–21

The Defense of His Apostleship (II)

(1) The Jerusalem Council (vv. 1-10)

a. Why did Paul go the Jerusalem? (vv. 1-3)

b. What actually led to this revelation to go to Jerusalem? (Acts 15:1-2)

c. What was the specific challenge brought up at the meeting? (Acts 15:5)

d. How did Paul interpret their challenge? (vv. 4-5)

e. Who spoke up at the meeting besides Paul and Barnabas? (Acts 15:7, 13)

f. Who eventually made the decision on the matter? (Acts 15:22)

g. How did Paul view their authority (vv. 2:6, 9)

h. What was different about their ministry to that of Paul? (vv. 7-9)

i. What was still common about their ministries? (v. 8)

j. How did these pillars in Jerusalem affirm Paul’s apostleship? (v. 9; Acts 15:25-26)

k. What was the resolution at the Jerusalem Council? (Acts 15:28-29)

l. What was Paul’s version of the resolution? (v. 10)

m. What do you think of how Paul had taken the Council’s decision?

(2) Peter’s visit to Antioch (vv. 11-16)

a. Since Peter was “an apostle to the Jews” (v. 8), what might be his reason for visiting Paul and Barnabas in Antioch?

b. Peter did eat with the Gentiles at the beginning. What does this show about Peter’s view of Gentile believers?

c. Upon seeing “certain men from James (the leader of the Jerusalem church)” Peter began to withdraw from the table of the Gentiles: Why?

d. What impact did his action have on others? (v. 13)

e. How did Paul choose to confront Peter? Should he have done that? Why or why not?

f. In what way did Peter “live like a Gentile”? (Note that “Gentiles” in the mind of pious Jews are synonymous with “sinners”.)

g. How has Peter’s action (apart from his hypocrisy) violated the message of the gospel? (vv. 15-16)

(3) Dying to sin with Christ (vv. 17-21)

a. Why is Peter’s action not compatible with having been justified in Christ? (vv. 17-18)

b. What is the relationship between having “died to the Law” (v. 19) and having been “crucified with Christ” (v. 20)

c. For whom do we now live and how? (vv. 20-21)

d. What might be the motivation for Paul to live for Christ? (v. 20b)

e. How has Peter’s action nullified Christ’s work of atonement? (v. 21)

(4) What is the main message to you today and how may you apply it to your life?

經文默想
加拉太書2:1-21

請細心慢慢讀每天指定的經文至少兩遍,然後反複思考問題。

使徒身份的辯明(二)

(1) 耶路撒冷的會議(2:1-10 
a. 保羅為什麼要再訪耶路撒冷? 
b. 是什麼導致這啟示的?(見徒15:1-2 
c. 這次會議的爭論點是什麼?(見徒15:5 
d. 保羅怎樣看這事件?(2:4-5 
e. 除保羅和巴拿巴外,會議中說話的還有誰?(見徒15:7, 13 
f. 最後誰領導作出判決的?(見徒15:22 
g. 保羅怎樣看這些作決策的人?(2:6, 9 
h. 他們與保羅的職事主要的分別是什麼?(2:7-9 
i. 他們的職事仍有的共通處是什麼?(2:8 
j. 這些耶路撒冷教會的柱石如何肯定保羅的職份?(2:9; 15:25-26 
k. 耶路撒冷會議作出的結論是什麼?(見徒15:28-29 
l. 保羅對這結論的演譯是什麼?(2:10 
m. 你認為保羅是怎樣看耶路撒冷會議所作出的決定? 
(2) 彼得到訪安提阿(2:11-16 
a. 彼得既是受託傳福音給猶太人的(2:8),為何到安提阿探望保羅和巴拿巴? 
b. 彼得原先是與外邦人同吃的,這表明彼得怎樣看信主的外邦人? 
c. 為何他見從雅各(耶路撒冷教會的主要領袖)來的人,就立刻退去? 
d. 彼得這樣做帶來什麼影響?(2:13 
e. 保羅怎樣怎樣處理這事?他作得對嗎?為什麼? 
f. 保羅為何說彼得這樣做是「隨外邦人行事」?(註:在猶太人的眼中,「外邦」是「罪人」) 
g. 彼得這偽善的行為如何與福音相違?(2:15-16 
(3) 與基督同釘十字架(2:17-21 
a. 為什麼彼得這行為與基督同釘十字架相違?(2:17-18 
b. 向律法死”(2:19) 與基督同釘有什麼關係(2:20) 
c. 我們今日是為誰活?是怎樣的活?(2:20-21 
d. 保羅為基督活的動機是什麼?(2:20b 
e. 彼得這舉動如何廢掉神的恩和基督救贖之功??(2:21) 
(4) 今天你得到的主要提醒是什麼?你會怎樣應用在你的生命中? 

Meditative Reflection
Prisoners No More

If I rebuild what I destroyed, then I really would be a lawbreaker. For through the law I died to the law so that I might live for God.” (Gal. 2:18-19)

On the surface, Paul’s direct and open confrontation against Peter seemed a bit harsh, after all Peter was basically the “chief apostle” at the time. But it was exactly because of who Peter was that Paul had no choice but to confront him in the open. In fact, Peter’s action had already influenced Barnabas to follow his hypocrisy.

However, it is more than hypocrisy that is at stake, it is the whole gospel, “for if righteousness could be gained through the law, Christ died for nothing” (2:21).

Paul, in particular, had been imprisoned by the Law of Moses for the longest time, thinking that righteousness could only be gained by strict observance of the law. As Christ revealed Himself to him directly (1:12, 16), and as he learned that the only way to salvation is “not by observing the law, but by faith in Jesus Christ” (2:16), he has gained complete freedom in Christ from the law. Why would a prisoner who has been freed seek to go back to his prison?

Therefore, as Peter sought to comply with Jewish traditions in not associating with Gentiles, Paul would not have any of this nonsense and “opposed him to this face” (2:11). But Paul’s complete forsaking of the law is more than theological. It is true that his strong theological message can be coined as “Grace + anything cancels out Grace!” (Fee), but his motive for living out a crucified life with Christ is because “He loved me and gave Himself for me” (2:20).

Are you living out a crucified life with Christ? What is your motive?

靈修默想小篇
不再為奴

我素來所拆毀的若重新建造,這就證明自己是犯罪的人。 我因律法,就向律法死了,叫我可以向神活著。(2:18-19)

表面看來,保羅這樣不徇情面、公開的斥責彼得這教會的「大使徒」,是有點兒過份。但是,正因彼得是如此德高望重,保羅不得不公開的責備這甚具影響力的彼得。其實,當時他已影響到巴拿巴立刻跟隨他的裝假行為(2:13)

其實,保羅所責備的不只是裝假的行為,更是要維護福音的真理:我不廢掉神的恩,義若是藉著律法得的,基督就是徒然死了! 2:21

保羅自己就曾牢牢的被摩西的律法所捆綁,以為是要藉著謹守摩西的律法才可稱義。但當基督直接啟示他時(1:12, 16),他頓然明白稱義惟一的途徑不是因行律法,乃是因信耶穌基督 2:16)。他因此得脫律法的管轄,在基督裡得了自由。一個從獄中得釋放的人,還會希望再坐牢獄嗎?

故此,當彼得要服從猶太人的傳統,不與外邦人吃飯時,保羅就當面抵擋他 2:11)。不過,保羅這樣堅持脫離律法的捆綁不單單是神學上的必需—“在恩典上加諸什麼,就絕不再是恩典了(費高登);保羅的動機更是出於被基督的愛激勵 (林後5:14)。故此他說:我已經與基督同釘十字架……祂是愛我,為我捨己。 2:20

Day 3

第3日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Galatians 3:1–29

After His defense of his apostleship, Paul now confronts the Galatians about their continuous reliance on the Law of Moses

3:1-5—The Work of the Holy Spirit

(1) 3:4 alludes to the suffering of the Galatian believers: For what have the first-century believers suffered?

(2) By what did they receive the Holy Spirit in the first place?

(3) What is the goal of believers after conversion?

(4) How should we achieve our goal (of sanctification)?

a. By our own effort? or

b. By the Holy Spirit?

(5) Is Paul justified in calling the Galatians fools? Why or why not?

3:6-9—The Example of Abraham’s Faith

(6) When did God credit Abraham with righteousness? (v. 6: Gen. 16:1-6)

(7) When did Abraham and his family observe circumcision? (see Gen. 17:9ff)

(8) What does the implication of this promise “All nations will be blessed through you (Abraham)” have to do with the justification of the Gentiles? (Gen. 12:3; 18:18; 22:18)

(9) How do Gentiles become the children of Abraham? (vv. 7, 9)

3:10-14—The Law Cannot Justify

(10) Since the Law of Moses does say that “The man who does these things (i.e. the Law) will live by them” (v. 12; Lev. 18:5), why then does Paul say that “all who rely on observing the law are under a curse”? (v. 10; Deut. 27:26; Jas. 2:10)

(11) How did Christ take the curse of law from us? (v. 13; Deut. 21:23)

(12) How can we receive His redemption and the promised Holy Spirit? (vv. 11b, 14b; Hab. 2:4)

3:15-25—The Covenant and the Law (Note that the following discussion by Paul is based on God’s promise to Abraham and his “seed” in Gen. 12:7; 13:15; 24:7.)

(13) Why does Paul have to point out that the promises were spoken to Abraham’s seed ("seed" is singular)? (v. 16)

(14) When was the Law of Moses introduced? (v. 17)

(15) If a human covenant cannot be set aside (v. 15), can the Law set aside God’s covenant?

(16) The purpose of the Law of Moses (vv. 19-25)

a. Why was the Law “added”? (v. 19)

b. Before the coming of the seed, what was the condition of the whole world (including us)? (vv. 22, 23)

c. Now that the seed, Christ, has come, what has happened to the promise? (vv. 22b, 25)

d. What, therefore, is the function of the law? (vv. 24, 25: Note the original Greek words in both verses are that of guardianship of a child.)

e. In what way is Christ the “mediator” of the Law? (v. 20)

3:26-29—More than Abraham’s Children

(17) Why are we who believe “sons of God”? (vv. 26-27)

(18) Why is there no more difference between Jews and Gentiles in Christ? (vv. 28-29)

(19) What is the message to you today? How may you apply it to your life?

經文默想
加拉太書3:1-29

請細心慢慢讀每天指定的經文至少兩遍,然後反複思考問題。

保羅在為自己使徒身份自辯之後,就責備加拉太信徒繼續靠守律法而活。 
3:1-5聖靈的工作 

(1) 加拉太的信徒也多受苦難的(3:4):第一世紀的信徒是因何而受苦的?

(2) 他們原先是怎樣受聖靈的?(3:2

(3) 信徒信主後要「成全」的是什麼?

(4) 我們是怎樣在信主之後追求「成聖」的?

a. 靠自己的力量?

b. 是仍靠聖靈嗎?

(5) 既是如此,保羅稱加拉太信徒為「無知」,是過份嗎?為什麼?

3:6-9以亞伯拉罕的信為例

(6) 亞伯拉罕是何時被神稱為義的?(3:6; 16:1-6

(7) 亞伯拉罕是何時才受割禮的?(見創17:9ff

(8) 神應許亞伯拉罕萬國都必因你得福與外邦人得稱義有何關?(創12:3; 18:18; 22:18

(9) 外邦人憑著什麼能作亞伯拉罕的子孫?(3:7,9

3:10-14律法不能叫人稱義

(10) 律法既說:行這些事的就必因此活著3:12; 18:5),為何保羅卻說:凡以行律法為本的都是被咒詛的?(3:10; 27:26;雅2:10

(11) 基督怎樣給我們除掉律法的咒詛?(3:13; 21;23

(12) 我們怎樣才能接受基督的救贖和所應許的聖靈?(3:11b, 14b; 2:4

3:15-25 約與律法(註:保羅以下的辯證是基於創12:7; 13:15; 24:7神對亞伯拉罕和他的子孫(或譯後裔)的應許)

(13) 為何保羅在此特要澄清神對亞伯拉罕「子孫」的應許,而這「子孫」是單數的?(3:16

(14) 摩西的律法是何時才定立的?(3:17

(15) 人定的約尚且不能被廢(3:15),律法能否廢掉神所立的約?

(16) 摩西律法的目的(3:19-25

a. 律法是為什麼添上的?(3:19

b. 那應許的「後裔」尚未來到前,世人是陷在什麼景況中?(3:22, 23

c. 這「後裔基督」既已來到,所應許的怎樣得成就?(3:22b, 25

d. 既是如此,律法的功用是什麼?(3:24, 25

e. 基督如何作律法的「中保」?(3:20

3:26-29豈只是亞伯拉罕的子孫

(17) 為何我們信主的人竟成為「神的兒子」?(3:26-27

(18) 為何在基督裡再沒有猶太人和外邦人的分別?(3:28-29

(19) 天你得到的提醒是什麼?你會怎樣應用在你的生命中?

Meditative Reflection
The Work of the Spirit Through and Through

Are you so foolish? After beginning by means of the Spirit, are you now trying to finish by means of the flesh?” (Gal. 3:3)

I believe most Christians understand that salvation is certainly by grace through faith alone as Paul makes it plain in Ephesians 2:8-9: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God— not by works, so that no one can boast.”

However, when it comes to the journey of faith after conversion, i.e. the pursuit of sanctification, many Christians are still trying to achieve this goal by their own effort. I was like this for a long period of time after my conversion. I was trying to use the discipline of daily devotion, continual painful struggles with sins, especially lusts, and all kinds of abstinence to achieve sanctification. These efforts, in themselves, are in fact good and helpful, but since I was trying hard by my own effort, I had become miserable and depressed and I felt more like a loser not a conqueror most of the time. Gradually, God showed me these things:

Daily devotion or any kind of prayer and meditative discipline is never a means to sanctification. It is meant to draw us close to the Lord and cultivate our love relationship with Him. We draw close to Him daily; we are willing to spend hours in solitude for the sake of loving Him, not for attaining any spiritual status or benefits.

Our struggle with sin is a reflection of our life in the Spirit. As we walk in the light of the Spirit who dwells within us, we cannot help but be shown all kinds of darkness and sins in our life. The lack of peace that comes from grieving the Spirit will compel us to come before Christ to confess and receive complete forgiveness over and over again (1 Jn. 1:9). But, the overcoming of such sins is still by the power of the Spirit and not by our own effort. The overcoming power of the Spirit will come as we are gradually transformed more and more into Christ’s likeness.

Our resolve to stay away from any temptation is made out of our prudence not to allow Satan to have any foothold in our lives (Eph. 4:27)not out of reluctance or a sense of loss, but out of a loving desire to please the One who loves us so much and had given Himself for us (Gal. 2:20).

Such a life in the Spirit is one of joy and not misery; one of victory and not defeat.

靈修默想小篇
由入門到成全—全是聖靈

你們既靠聖靈入門,如今還靠肉身成全嗎?你們是這樣的無知嗎?(3:3)

我相信大部份的基督徒都明白,我們得救是因著相信基督。就如保羅清楚的指出:你們得救是本乎恩,也因著信。這並不是出於自己,乃是神所賜的; 也不是出於行為,免得有人自誇。 (弗2:8-9

但是當談到得救後,走成聖之路時,似乎不少基督徒仍是死靠自己的努力。我在信主後一段相當長的時間就是這樣。一方面,我強迫自己每天讀經禱告;另一方面,我在靈裡不斷的與罪惡相爭,更努力的不作這、不作那的,要走上成聖之路。當然,這些努力都是可嘉的。但因著是靠自己的定意和努力,我心中是毫無喜樂的,甚至漸漸走進憂鬱之中;我的生命其實是敗多勝少的。感謝主,慢慢地,神使我明白到:

- 每日的靈修生活不可看作「工具」。這是一個親近主的時刻,是與神培養愛的關係的時刻。我們每天把時間撥出來,甚至有時把整天、多天用來與神獨處,該是出於愛慕的情懷,不是要得什麼益處。

- 與罪的相爭,是反映出聖靈內住的真諦。我們因與聖靈同行,在生命中所藏的污垢,自然要被聖靈一一的光照出來。聖靈若為我們擔憂(弗4:30),自然在我們心中就會產生沒有平安的感覺;這感覺也不其然的迫使我們退到神的面前,一次又一次的求寬恕(約壹1:9)。但能終於勝過這些罪惡,仍是要藉聖靈的能力。當我們不斷停留在神面前,慢慢地聖靈要把我們更新,漸漸的更似基督的形象。

- 我們力求遠離試探是智慧的,不給魔鬼留地步(弗4:27);但不是出於勉強或無奈,乃是出於愛那為我們釘十字架的主(加2:20)。

若我們能慢慢的較正我們的動機,容讓聖靈在我們裡面作更新的工作,我們就能過一個真正喜樂、得勝的生活。

Day 4

第4日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Galatians 4:1–20

In the last chapter, Paul was using the analogy of guardianship (in the original language) to explain the purpose and function of the Law of Moses (3:23-25), and now he further elaborates on this analogy:

4:1-7—The Law is the Guardian

(1) What is the role of the Law as the guardian? (v. 2)

(2) Who were we under the Law? (v. 1)

(3) What kind of slave were we? (v. 3)

(4) When did our status change? (vv. 4-5)

(5) What role does the Holy Spirit play in our attaining the status of sonship? (v. 6)

(6) As sons, what are we heirs to? (v. 7; 3:29)

4:8-11—Slaves No More

(7) To whom were we formerly slaves? (v. 8)

(8) The opposite of slaves should be children, and yet Paul says we now know God, or rather are known by God. (v. 9)

a. What is meant by “knowing God”?

b. What is meant by being “known by God”?

(9) Slaves of another kind: (vv. 9b-11)

a. Why does Paul call the observing of special days etc. weak and miserable principles?

b. Why does Paul call such observance slavery?

4:12-20—Paul’s Appeal

(10) What does Paul ask the Galatians to become? Why? (v. 12)

(11) Based on what does Paul make his passionate appeal? (vv. 13-15; note that we are not sure what illness is Paul talking about)

(12) What seems to have changed? Why? (vv. 16-17)

(13) How does Paul liken his pain to? (vv. 19-20)

(14) What is the most important message to you and how may you apply it to your life?

經文默想
加拉太書4:1-20

請細心慢慢讀每天指定的經文至少兩遍,然後反複思考問題。

在上一段,保羅用訓蒙師傅(即未成年孩童的監護人)來解釋律法的功用(3:23-25),現在他繼續用這比喻作更詳細的分析。

4:1-7律法乃監護人

(1) 作為監護人,律法的功用是什麼?(4:2

(2) 誰是在律法之下?(4:1

(3) 我們當時是被什麼所管轄?(4:3

(4) 這身份在何時得到改變?(4:4-5

(5) 聖靈在我們得兒子名分上作了什麼工?(4:6

(6) 作為兒子,我們也成為什麼的後嗣?(4:7; 3:29

4:8-11不再是奴僕

(7) 我們從前是誰的奴僕?(4:8

(8) 奴僕的相反該是兒子,但保羅卻以「認識神」,或說「被神所認識」作為相反詞(4:9

a. 「認識神」是什麼意思?

b. 「被神所認識」是什麼意思?

(9) 仍作奴僕?(4:9b-11

a. 為何保羅稱謹守日子、月份等為懦弱無用的小學?

b. 為何說他們成為這些的奴僕?

4:12-20保羅的勉勵

(10) 為何保羅勸他們要像他?(4:12

(11) 保羅希望能藉著什麼來感動他們?(4:13-15; 保羅沒有澄清他患了什麼病)

(12) 為什麼保羅感到與他們的關係不再一樣?(4:16-17

(13) 保羅如何比喻他心中的感受?(4:19-20

(14) 今天對你最主要提醒是什麼?你會怎樣應用在你的生命中?

Meditative Reflection
Known by God

But now that you know God — or rather are known by God…” (Gal. 4:9)

We understand that the word “know” in the Bible carries a much deeper meaning than the secular use of this word.

To know, in the secular sense, refers to the attaining of knowledge in the rational sense. But in the Bible, in addition to the gaining of objective knowledge, to know is necessarily also having an experiential and subjective knowledge. Without these aspects, there is no genuine knowledge.

Genesis 4:1 is a case in point. The Bible says, “Adam knew his wife Eve and she became pregnant and gave birth to Cain.” NIV correctly translates that “Adam laid with his wife…”. This is the true meaning of knowing in the Bible—an intimate encounter that leads to genuine knowledge of the other person.

As a result, when Paul says that when we by faith in Jesus Christ have become the sons of God (3:26), we now “know God” (4:9). It is not just an objective knowledge we gain “about” God, but we have come to have a “personal encounter” with Him and thus have established a relationship with Him—He is our Abba Father (4:6).

However, Paul is quick to add that, “or rather (we) are known by God” (4:9). It is not that we do not know God, we do; but it is far more precious that we are known by God. It is one thing to claim that we know someone, and it is quite another for the other person to say that they know us. It is one thing for us to say that we know, say, Queen Elizabeth; it is quite another for the Queen to say, “Oh yes, I know him (or her)”. And for God to say that He knows us, it affirms not only that we do belong to Him, but also that our relationship with Him is no ordinary relationship, but a most intimate one—one that can be comparable to that described in Genesis 4:1. What a privilege! What a mystery!

靈修默想小篇
被神所認識的

現在你們既然認識神,更可說是被神所認識的……(4:9)

我們知道聖經中的「認識」與世俗所謂的「認識」是不同的。世俗的認識一般是指理性方面的認識;聖經所談到的認識卻是更深一層的認識。客觀的認識當然是需要的,真的認識是在客觀以上,還要加上主觀和經歷上的認識,才算是真的。

創世記4:1是一個好例子,聖經說:那人(即亞當)和他妻子夏娃同房,夏娃就懷孕,生了該隱 。「同房」的原文就是「認識」。這充份指出聖經的「認識」是指到一個經歷性的認識,引致對那人建立真正的親密的關係。

故此,保羅論到我們因信基督而成為神的兒女(3:26; 4:6),這就是「認識神」了(4:9) 。當然,這個認識不單是在理性上認識「有關」神,而是一個「個人性」的經歷,以致與神建立一個親密的關係,正是父子的關係,甚至我們的心向祂呼叫阿爸,父 !(4:6

但希奇的是,保羅跟著說:「更可說是被神所認識的」(4:9) 。我們能認識神,固然是很寶貴的;但被神所認識就更是寶貴了。我們說我們認識某一個人,與那人說他也認識我們是兩回事,例如,你說你認識某個國家的君王或總統,與那君王或總統說:「阿,我認識你」就很不同了。今天,神指著我們對人說:我認識他 ,這是何等的寶貴!這也是說我們是屬於祂的,這關係不是普通的關係,而是最親密的關係以弗所書甚至用夫婦的關係相比無怪保羅說:這是極大的奧秘 (弗5:32

Day 5

第5日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Galatians 4:21–5:12

4:21-31—Getting Rid of the Slave Woman—Paul now uses Hagar and Sarah and their respective sons as an illustration of the superiority of promise over the Law (see Gen. 21:8ff)

(1) How does Paul point out who Hagar and Sarah were respectively? (v. 22)

(2) What was the difference between the births of their sons respectively? (v. 23)

(3) What does Paul liken the birth of Hagar’s son to? (vv. 24-25)

(4) What does Paul liken Sarah and her son to? (vv. 26-28)

(5) What happened when Hagar’s son, Ishmael persecuted Sarah’s son Isaac? (vv. 29-30; see Gen. 21:8ff)

(6) What is the implication of this analogy to us? (v. 31)

5:1-6—Freedom in Christ—Paul goes on to speak about the exercise of our freedom in Christ

(7) What has Christ set us free from? (v. 1; see Rom. 6:6-7)

(8) Can this freedom be extended or applied to freedom from the slavery of the Law? Why or why not?

(9) What does the continued observance of circumcision signify? (v. 4a)

(10) What is the implication of such observance? (v. 3)

(11) What does such observance do to Christ’s redemptive work? (vv. 2, 4b)

(12) How do we gain righteousness through Christ? (vv. 5-6)

(13) Why is circumcision irrelevant in gaining righteousness?

(14) Why is faith necessarily expressed in love? What does it mean? (v. 6)

5:7-12—The Agitators

(15) What have the agitators done to the Galatian believers? (v. 7)

(16) How harmful is their persuasion? (vv. 8-9)

(17) How will God deal with them? (v. 10)

(18) Why does Paul refuse to preach circumcision anymore? (v. 11)

(19) What is the message to you today and how may you apply it to your life?

經文默想
加拉太書4:21–5:12

請細心慢慢讀每天指定的經文至少兩遍,然後反複思考問題。

4:21-31把使女趕出去保羅用夏甲和撒拉,和她們各人所生的兒子來表明應許勝於律法(參創21:8ff):

(1) 保羅指出夏甲和撒拉各有什麼不同的身份?(4:22

(2) 她們生子最基本的分別是什麼?(4:23

(3) 夏甲和她的兒子是什麼徵記?(4:24-25

(4) 撒拉和她的兒子是什麼徵記?(4:26-28

(5) 當夏甲的兒子以實瑪利逼迫撒拉的兒子以撒時,帶來什麼後果?(4:29-30;參創21:8ff

(6) 這事例對我們有什麼關係?(4:31

5:1-6基督裡的自由既是「自主婦人的兒子」,保羅提醒我們該如何使用這基督裡的自由:

(7) 基督把我們從什麼得釋放?(5:1; 參羅6:6-7

(8) 這自由可以被引伸到從律法得自由嗎?為什麼?

(9) 若仍行割禮是什麼的表示?(5:4

(10) 會帶來什麼後果?(5:3

(11) 這會怎樣影響基督的救贖大工?(5:2, 4

(12) 我們是藉著什麼在基督裡稱義的?(5:5-6

(13) 為何全與割禮無關?

(14) 「信心」是稱義的途徑:為何保羅特稱之為「生發仁愛的信心/faith expressed in love」?(5:6

5:7-12攪亂的人

(15) 攪亂的人怎樣影響了加拉太信徒?(5:7

(16) 他們的勸導有多危險?(5:8-9

(17) 神要怎樣對付他們?(5:10

(18) 為何保羅定意不再傳割禮?(5:11

(19) 今天你得到的主要提醒是什麼?你會怎樣應用在你的生命中?

Meditative Reflection
We are All One in Christ

But what does Scripture say? ‘Get rid of the slave woman and her son, for the slave woman’s son will never share in the inheritance with the free woman’s son'.” (Gal. 4:30)

As Paul uses Hagar and Sarah as an analogy for the slavery under the Law, and the freedom under the promise (4:21ff), I cannot help but recall how I felt when I read their story in Genesis (chapters 16 and 21 in particular). I felt that it was so unfair to Hagar and Ishmael because they did not really have any choice. It was basically Abraham’s own doing, or rather, Sarah’s own doing.

However, as much as Sarah was the “free woman” and Isaac the “promised seed”, and Hagar and her son were driven out by Abraham, two things were made clear:

- Hagar and Ishmael, while driven out from the home of Abraham, had not been driven out of God’s presence. God saw them and heard their cry (Gen. 21:17). The fact that they could survive in the wilderness was a testimony of God’s miraculous and loving protection (Gen. 21:20).

- Just as we can all become Abraham’s seed and heirs of God’s promise to Abraham by faith (Gal. 3:29), both Hagar and Ishmael could inherit the same promise spiritually by faith. While we do not know what Hagar’s and Ishmael’s spiritual conditions were in this respect, we know for certain that many of their descendants have become Abraham’s seed and heirs to God’s promise as many Christians are of Arab descent and have put their trust in Jesus Christ in the last two thousand years. Indeed, “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.” (Gal. 3:28-29)

靈修默想小篇
在基督裡都成為一了

把使女和她兒子趕出去,因為使女的兒子不可與自主婦人的兒子一同承受產業。(4:30)

當讀到保羅用夏甲和撒拉作喻(4:21ff),以夏甲這「奴婢(按原文譯)」和她所生的喻律法的約;以撒拉這「自主的婦人」和她所生的喻應許的約,我就想起讀創世記時(特別是第1621章),總是替夏甲和以實瑪利不值,因為這並非是他們的選擇。歸根究底,是亞伯拉罕的錯,也是撒拉的錯。

雖然撒拉事實上是「自主的婦人」,以撒也是「應許的子孫」,而夏甲和以實瑪利確被逐出亞伯拉罕的家門;在這些事情上我們需要留意兩點:

- 夏甲和以實瑪利雖被逐離亞伯拉罕的家,他們並沒有被逐離神的同在。神看見他們,也聽見他們的聲音(創21:17)。他們之能在曠野中存活,是神愛護的明證(創21:20);

- 我們這些外邦人既能藉著信心成為亞伯拉罕的後裔,照著神的應許承受產業(加3:29),同樣,夏甲和以實瑪利也能藉著信心承受這屬靈的應許。我們雖然不曉得二人的真實靈況,但我們卻曉得在過去二千年,他們的後裔有不少已因信主成為亞伯拉罕的後裔,照著神的應許承受產業。這些亞拉伯基督徒,就成為保羅這句話的明證:並不分猶太人、希臘人,自主的、為奴的,或男或女,因為你們在基督耶穌裡都成為一了。你們既屬乎基督,就是亞伯拉罕的後裔,是照著應許承受產業的了。 (加3:28-29

Day 6

第6日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Galatians 5:13–6:5

Throughout Paul’s affirmation that righteousness does not come through the observance of the Law, but through faith in Christ, he has repeatedly and prominently highlighted the role of the Holy Spirt in the process (3:2, 3, 5, 14; 4:6, 29; 5:5). Now, he urges the Galatian believers to live out the reality of their lives in the Spirit. Vv. 5:13-15 and 6:1-5 act as an “inclusio” with their emphasis on “each other”, sandwiching the section that contrasts the works of the flesh with the fruit of the Spirit. As a result, we shall first consider the “inclusio”.

5:13-15—“Each Other” (I)

(1) Since we have been credited with righteousness through our faith in Christ and are no longer under the slavery of the Law, how may such a wonderful truth be abused? (v. 13) Why?

(2) Paul sums up the essence of the Law:

a. Since we are no longer under the Law, has the Law then been abolished? (see Jesus’ comment in Matt. 5:17-18)

b. How can loving one another sum up (the original word can also mean fulfill) the entire law? (see Matt. 22:37-40)

c. How does the church in Galatia act in opposition to this “sum” of the Law? (5:15)

6:1-5—“Each Other” (II)—How to love our neighbor as ourselves:

(3) Why does Paul seem to address these words to those “who are spiritual”? (v. 1)

(4) When someone in the church is caught in a sin, what normally do people in the church do?

(5) What does Paul ask us to do?

(6) In seeking to restore a wayward believer:

a. Why does Paul ask us to be gentle?

b. Why does Paul also warn us to be careful?

(7) In 5:14, Paul says that loving each other fulfills the “entire Law”; now in 6:2, what practical expression does he draw our attention to?

(8) In 6:3-6, Paul shows us our basic problem in mistreating each other:

a. Why do we tend to think too much of ourselves? How can we overcome this sin? (v. 4)

b. If we honestly test and examine ourselves, what “pride” can we take in ourselves?

c. If we often boast of someone (not out of humility, but out of envy), what’s wrong with us? What will this lead to?

(9) The “burdens” in v. 2 refer to very heavy loads; the “load” in v. 5 is like a traveler’s pack (Fung, p.291):

a. What kind of burden needs to be shared?

b. What kind of load do we need to carry on our own?

5:16-26—Works of the Flesh versus Fruit of the Spirit

(10) We know the conflict between our natural desires and those of the Spirit within us.

a. How can we overcome our flesh? (vv. 16, 18)

b. How then can we “live by the Spirit” and be “led by the Spirit”? (see Jn. 15:5)

(11) Works of the flesh (vv. 19-21): Paul highlights 15 vices that can be grouped into four categories.

a. Immoral works: sexual immorality, impurity, debauchery (or lewdness)

b. False gods: idolatry, witchcraft

c. Relational: hatred, discord, jealousy, fits of rage, selfish ambition (or rivalries), dissensions, factions and envy

d. Lacking self-control: drunkenness, orgies

Since Paul is addressing believers, honestly examine yourself and highlight those to which you are most vulnerable.

(12) Fruit of the Spirit (vv. 22-25): These nine virtues can be grouped into three categories.

a. Why does Paul use the singular to refer to the “fruit” of the Spirit?

b. Since all nine virtues can be seen in the life of our Lord Jesus, let’s consider each by asking two questions:

  1. How does our Lord exhibit this virtue or character?
  2. How may I express it in my life?

Virtues Inherent in Christ:

- Love (Gal. 2:20)

- Joy (Jn. 16:24; 17:13)

- Peace (Jn. 14:27; 16:33)

Virtues Extended to Sinners:

- Patience (1 Tim. 1:16)

- Kindness (Lk. 6:35)

- Goodness (Matt. 5:45; 7:11)

Virtues In the Face of Trials:

- Faithfulness (Heb. 2:17; 2 Tim. 2:13)

- Gentleness or meekness (Matt. 11:29; Isa. 53:7)

- Self-control (Matt. 27:41-44)

(13) Paul ends this section with these questions:

a. Why does he say, “Against such things there is no law”? (v. 23) Is he insinuating that the Galatians are selective in their choice to obey the Law?

b. Why does he end by talking about “each other” again? (v. 26)

(14) What is the main message to you today and how may you apply it to your life?

經文默想
加拉太書5:13–6:5

請細心慢慢讀每天指定的經文至少兩遍,然後反複思考問題。

保羅在辯明因信稱義的真理時,不斷的提到聖靈在這過程中的工作(3:2, 3, 5, 14; 4:6, 29; 5:5) ;現在他勸導加拉太信徒要活出活在聖靈裡的真諦。5:13-156:1-5這以「各人/彼此原文同字」為題的兩小段,把「聖靈的果子」的教訓夾在其中。故此,I我們先思想這兩小段。II然後再研讀「聖靈的果子」5:15-26

( I ) 5:13-15「彼此/Each other

(1) 我們既因信稱義、不再為律法的奴僕,為何這自由會容易引來放縱?(5:13

(2) 律法的總歸:

a. 我們既不再在律法之下,律法是否因此被廢掉?(參主耶穌在太5:17-18所言)

b. 為何「愛人如己」是律法的總綱?(參太22:37-40

c. 加拉太信徒怎樣犯了這律法的總綱?(5:15

6:1-5「各人/Each Other如何去愛人如己

(3) 為何保羅似帶諷刺的口吻稱他們為「屬靈人」?(6:1)

(4) 在教會中若發現有人偶然犯了罪,一般的反應是什麼?

(5) 保羅卻吩咐我們當怎樣處理?

(6) 在挽回的過程中,為何保羅提醒我們:

a. 當用溫柔的心?

b. 當自己小心?

(7) 在此,保羅如何提醒我們該怎樣在肢體生活中活出愛人如己的真諦?(6:2

(8) 保羅道出肢體相交的難處(6:3-6

a. 為何我們總以自己為「有」(thinking too much of ourselves)?該怎樣去克服?(6:4)

b. 當我們誠實的省察自己時,還會找到什麼可誇的嗎?

c. 就算我們常以別人誇口,我們的原委可會是什麼?這樣與別人比較的心態會引至什麼?

(9) 6:2的「重擔」,原文是指「極重之擔子」;6:5的「擔子」是「背囊」般的擔子(見馮蔭坤著加拉太書釋義,291頁):

a. 那些重擔是我們要與人分擔的?

b. 那些是自己該擔的?

( II ) 5:16-26情慾的事與聖靈的果子(註:「情慾」原文是「肉體/flesh」)

(10) 我們都經歷到情慾與聖靈在我們裡面的相爭:

a. 我們怎樣才能勝過情慾?(5:16, 18

b. 我們怎能做到「順著聖靈而行/walk in the Spirit」?(參約15:5

(11) 情慾的事(5:19-21這裡所列的15樣東西可分為四類:

a. 色情的事:姦淫、污穢、邪蕩

b. 靈界的事:拜偶像、邪術

c. 與人相處的事:仇恨、爭競、忌恨、惱怒、結黨、紛爭、異端、 嫉妒

d. 放縱的事:醉酒、荒宴

保羅既是針對信徒而言,請按這裡所列的逐一作反思,看看你在什麼事上已向肉體低頭。

(12) 聖靈的果子(5:22-25這九樣東西大概可分為三類:

a. 既是九樣,為何保羅在原文以「單數」而論「聖靈的果子」?

b. 這九樣生命美德都可以在主耶穌身上找到。試就這些美德來細想以下的問題:

i. 主耶穌怎樣顯出這些美德?

ii. 我當怎樣也活出這些美德?

1. 基督的屬性

a) 仁愛/love(加2:20

b) 喜樂(約16:24; 17:13

c) 和平/peace—平安(約14:27; 16:33

2. 對人(特別是軟弱的罪人)

a) 忍耐(提前1:16

b) 恩慈(路6:35

c) 良善/goodness(太5:45; 7:11

3. 面對試煉

a) 信實/faithfulness(來2:17; 提後2:13

b) 溫柔/meekness(太11:29; 53:7

c) 節制(太27:41-44

(13) 聖靈果子的結語:

a. 為何保羅似帶諷刺口吻的說:這樣的事沒有律法禁止

b. 為何也以「彼此」為題,結束這段「靠聖靈行事」的教導?(5:26

(14) 今天你得到的主要提醒是什麼?你會怎樣應用在你的生命中?

Meditative Reflection
Life in the Spirit

So I say, walk by the Spirit, and you will not gratify the desires of the flesh…But if you are led by the Spirit, you are not under the law.” (Gal. 5:16, 18)

I am sure we all agree with the above statement by Paul in that if we walk by the Spirit and be led by Him, we will not fall into sin and we will bear the fruit of the Spirit as well. However, the big question is “How is this done?”?

The Lord Jesus has already provided the answer in John 15, especially in v.5:

I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.”

And He goes on to add that we are also meant to remain in His “words” (v. 7) and His “love” (v. 9).

It does not take a genius to know that if we do not spend time with Him often, we cannot “remain” in Him, and the path to remain in Him is obviously through prayers and meditation over His words (Ps. 1:2-3). In other words, if we do not maintain a regular and meaningful devotional life, there is not a chance that we can bear the fruit of the Spirit which has to be an outflow of our intimate communion with Him.

What about remaining in His love?

Jesus’ answer is also very simple, and that is to obey His command to “love each other as I have loved you” (Jn. 15:12). In other words, it is only through loving each other in Christ that we can remain in His love, because the source of our love necessarily comes from Him since it is He who loved us first (1 Jn. 4:19). Thus “if we love one another, God lives in us and his love is made complete in us” (1 Jn. 4:12).

If we fail to love each other in Christ, we do not remain in Christ’s love; we do not live in the Spirit, no matter how much time we spend in prayers and meditations. This explains why Paul sandwiches the section on the “Fruit of the Spirit” by the two passages of 5:13-15 and 6:1-5—both passages deal with loving each other in Christ.

靈修默想小篇
活在聖靈裡

我說,你們當順著聖靈而行,就不放縱肉體的情慾了……但你們若被聖靈引導,就不在律法以下。(5:16, 18)

我相信大家都很同意保羅這句話:若然我們順著聖靈而行、被聖靈引導,就自然不會落在罪惡之中,也能結出聖靈的果子了。不過,問題是:怎樣才做得到?

其實,主耶穌在約翰福音第15章早已給我們清楚的答案,特別在第5節。祂說:我是葡萄樹,你們是枝子。常在我裡面的,我也常在他裡面,這人就多結果子;因為離了我,你們就不能做什麼。祂也補充的說:常在祂裡面是包括常在祂的愛裡(15:9),祂的話也常在我們裡面(15:7)。

這是頂自然的事。如果我們常與祂相交,我們就能常在祂裡面了。故此,我們當常常禱告、思想祂的話(詩1:2-3),不然,我們就不能結果子了。果子是與神有親密相交的生命自然的產品。

但是,如何才能常在祂的愛裡呢?

主耶穌的回答是非常簡單的:你們若遵守我的命令,就常在我的愛裡……你們要彼此相愛,像我愛你們一樣,這就是我的命令。15:10, 12)。故此,只要我們彼此相愛,就能常在祂的愛裡。相反地,如果我們沒有彼此相愛,不論我們用多少時間禱告、讀經,仍是不能常在祂的愛裡、也沒可能結出聖靈的果子來。無怪,保羅把兩段有關彼此相愛的教訓—5:13-156:1-5—圍繞著結出「聖靈果子」的教訓。

Day 7

第7日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Galatians 6:6–18

While Paul now ends his letter with what seems to be miscellaneous exhortations, the attack on circumcision is still unmistakable.

6:6—“Love Your Neighbor” (Cont.)

(1) While the pericope on loving each other seems to have concluded (in 6:5), what does Paul add in this respect as a last word? (v. 6)

(2) Why?

6:7-10—Reaping What We Sow

(3) In the previous chapter (5:19-21), what has Paul warned us about regarding the serious consequence of yielding to our sinful nature? (5:21)

(4) What does he now again warn us of in this respect? (6:7, 8a)

(5) In urging us to sow to please the Spirit (vv. 8b-10), Paul reminds us that we shall reap eternal life:

a. Isn’t that a fact for all true believers? (see Jn. 3:16; 6:47)

b. What does this reminder seek to do?

(6) Apart from eternal life, what might the harvest be that we will reap if we do not become weary in doing good? (v. 9; Lk. 6:35; Eph. 6:8; 1 Pet. 2:12)

(7) What might be the things that might cause us to be weary, especially when doing good to “those who belong to the family of believers”? (v. 10)

6:11-16—The Folly of Circumcision

(8) Paul’s letters are usually scribed by secretaries. Why does he choose to pen this letter by his own hand? (v. 11)

(9) While Paul wants to impress them with his own handwriting,

a. What do those “agitators” seek to do with their “good impression”? (v. 12a)

b. How do these false teachers avoid persecution for the cross of Christ by teaching circumcision? (v. 12b)

c. How does Paul point out the hypocrisy of these false teachers? (v. 13)

d. What kind of boasting can these false teachers make concerning the preaching of circumcision?

e. What is the only thing that Paul boasts about? Why? (v. 14)

f. As far as the Galatian believers are concerned, what should be the most important thing to them? (v. 15; see 2 Cor. 5:17)

6:16-18—Final Greetings

(10) This final greeting is special for these reasons:

a. Paul extends it to those who follow this rule (rule is the English word for “Canon”). What is he referring to? Why does he call it a “rule”? (see the verse immediately preceding—v.15)

b. Why would he also address the “Israel of God”? Does it carry any special meaning in light of the main message in this letter?

(11) V. 17 indicates that Paul has been plagued by troubles:

a. Can you recall what he has been defending in this letter?

b. What are the “marks of Jesus” that he bears in his “body” that should stop people from attacking him? (v. 17; see 2 Cor. 11:23-30)

(12) As we come to the end of this very passionate letter, can you recall three things that have spoken to you most?

(13) How may you apply them to your life?

經文默想
加拉太書6:6-18

請細心慢慢讀每天指定的經文至少兩遍,然後反複思考問題。

這書信的結束,看似是一般屬靈的勸勉,其實針對「割禮」的意味仍是明顯的:

6:6「愛人如已」保羅尚有一個提醒

(1) 這提醒是什麼?

(2) 原因何在?

6:7-10種什麼、收什麼

(3) 在上一章5:19-21,保羅曾警告我們放縱情慾會帶來什麼嚴重的後果?(5:21

(4) 現在,他在這方面再給我們什麼警告?(6:7, 8a

(5) 在鼓勵我們要順著聖靈撒種時,他提醒我們,這樣便必收「永生」(6:8b-10

a. 永生豈不是凡信主的人所必得的嗎?(約3:16; 6:47

b. 這提醒的重點是什麼?

(6) 若我們不灰心的行善,除得永生外,尚得什麼收成?(6:9; 參路6:35;弗 6:8;彼前2:12

(7) 是什麼會使我們灰心行善,特別是向信徒一家的人?(6:10

6:11-16割禮的錯謬

(8) 保羅一般的書信是有文書代抄的:何以他要親手寫此信?(6:11

(9) 保羅以親筆寫信來感動(impress)加拉太信徒:

a. 那些「攪亂的人」卻怎樣希圖用外表勉強他們呢?(6:12a)

b. 這些假師傅如何藉著教導割禮來避免受逼迫?(6:12b

c. 保羅怎樣指出這些人的假冒為善?(6:13

d. 這些假師傅如何藉傳割禮而誇口?

e. 保羅卻以什麼誇口?為什麼?(6:14

f. 加拉太信徒該以什麼為重?(6:15; 林後5:17

6:16-18—結語

(10) 這結束的問題是特別的:

a. 保羅問候那些「照此理而行的」:這「理」字是我們今天的「正典/canon」這字。保羅這樣說是什麼意思?

b. 為何在結束時特別亦問候「神的以色列民」?

(11) 保羅明顯遭受到甚多的攪擾(6:17)

a. 他在這書信中為了什麼「攪擾」他的事來辯證?

b. 他在身上已帶著耶穌的印記是指什麼而言?(6:17; 參林後11:23-30

(12) 在讀完這充滿感情的書信時,你可以想到有那三樣事情給你最深刻的印象?

(13) 你會怎樣應用在你的生命中?

Meditative Reflection
The Letter to the Galatians

Finally, let no one cause me trouble, for I bear on my body the marks of Jesus.” (Gal. 6:17)

Martin Luther once said of this letter to the Galatians: “The Epistle to the Galatians is my epistle; I have betrothed myself to it; it is my wife…” and Gordon Fee is right in saying that for both Paul and Luther, “the life or death of genuine Christianity rested on the full acceptance of the argument of this letter” (Fee, Lecture Notes).

Indeed, “a man is not justified by observing the law, but by faith in Jesus Christ…because by observing the law no one will be justified” (2:16). This is the crux of Paul’s argument in this epistle; this is the crux of the Reformation that took place 500 years ago.

However, I am deeply touched not so much by the passionate argument of Paul, but by his passionate love for Jesus which undoubtedly has “compelled” him (2 Cor. 5:14) to rebuke or even curse those “agitators” who are preaching a gospel of circumcision which is a “different gospel—which is really no gospel at all” (1:6-7). The harsher his words are, the more passionate I can feel his love for Christ is.

But this is not just a theological treatise, as important as it is for all times. Paul’s goal is also a practical one—that we may truly love one another in Christ as a church. As a result, he goes on to say that,The only thing that counts is faith expressing itself through love” (5:6). In other words, Paul is saying that even if you 100% agree with my argument that “Neither circumcision nor uncircumcision means anything; what counts is a new creation” (6:15), if you do not love one another genuinely, it is not a genuine faith; you are not a new creation!

靈修默想小篇
加拉太書的信息

從今以後,人都不要攪擾我,因為我身上帶著耶穌的印記。(6:17)

馬丁路德曾這樣說:加拉太書是我的書;我已與它結合;它是我的妻子。費高登教授說得對,對保羅和馬丁路德而言:真正基督教的信徒的存亡,在乎是否完全接納這書信的辯證。Gordon Fee’s Lecture Notes on Galatians

是的,人稱義不是因行律法,乃是因信耶穌基督……因為凡有血氣的,沒有一人因行律法稱義2:16)這是保羅在這書信最重要的信息;這也是500年前,宗教改革的主要信息。

我不但佩服保羅對這寶貴真理的堅持,我更被他對基督的愛所感動。我深信他對這些「攪亂的人」發激烈的斥責,甚至咒詛,是因他被基督的愛所激勵(林後5:14)。因他們在傳「別的福音那並不是福音」(1:6-7),故此,責備的話說得越激烈、就越顯出他對那為他釘十字架的基督之愛!

他看重的不單是神學上的真理這固然是重要的;他同樣看重我們是否活出這福音的真道,就是切實的彼此相愛。他說:原來在基督耶穌裡,受割禮不受割禮全無功效,唯獨使人生發仁愛的信心才有功效5:6)。保羅的意思是:就是你們100%同意我的辯證受割禮不受割禮都無關緊要,要緊的就是做新造的人(6:15)。如果你們沒有彼此相愛,這不是真實的信仰、你們也不是真正新造的人!