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Galatians 1 1 2 Then after fourteen years I again went up to 过了十四年，我同巴尔纳伯再上耶路撒冷去，还带了弟铎同去。 2 I went up in accord with a revelation, 3 and I presented to them the gospel that I preach to the Gentiles--but privately to those of repute--so that I might not be running, or have run, in vain. 我是受了启示而上去的；我在那里向他们陈述了我在异民中间所讲的福音，和私下向那些有权威的人陈述过，免得我白白地奔跑，或者徒然奔走了。 3 Moreover, not even 4 Titus, who was with me, although he was a Greek, was compelled to be circumcised, 但是，即连跟我的弟铎，他虽是希腊人，也没有被强迫领受割损， 4 but because of the false brothers 5 secretly brought in, who slipped in to spy on our freedom that we have in Christ Jesus, that they might enslave us— 因为，有些潜入的假兄弟，曾要他受割损；这些人潜入了教会，是为窥探我们在基督耶稣内所享有的自由，好使我们再成为奴隶； 5 to them we did not submit even for a moment, so that the truth of the gospel 6 might remain intact for you. 可是对他们，我们连片刻时间也没有让步屈服，为使福音的真理在你们中保持不变。 6 But from those who were reputed to be important (what they once were makes no difference to me; God shows no partiality)--those of repute made me add nothing. 至于那些所谓有权威的人──不论他们以前是何等人物，与我毫不相干；天主决不顾情面──那些有权威的人，也没有另外吩咐我什么； 7 7 On the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter to the circumcised, 反而他们看出来，我是受了委托，向未受割损的人宣传福音，就如伯多禄被委派向受割损的人宣传福音一样； 8 for the one who worked in Peter for an apostolate to the circumcised worked also in me for the Gentiles, 因为，那叫伯多禄为受割损的人致力尽宗徒之职的，也叫我为外邦人致力尽宗徒之外。 9 and when they recognized the grace bestowed upon me, James and Cephas and John, 8 who were reputed to be pillars, gave me and Barnabas their right hands in partnership, that we should go to the Gentiles and they to the circumcised. 所以，他们一认清了所赋与我的恩宠，那称为柱石的雅各伯、刻法和若望，就与我和巴尔纳伯握手，表示通力合作，叫我们往外邦人那里去，而他们却往受割损的人那里去。 10 Only, we were to be mindful of the poor, 9 which is the very thing I was eager to do. 他们只要我们怀念穷人；对这一点我也曾尽力行了。 11 10 11 And when Kephas came to 但是，当刻法来到安提约基雅时，我当面反对了他，因为他有可责的地方。 12 For, until some people came from James, 12 he used to eat with the Gentiles; but when they came, he began to draw back and separated himself, because he was afraid of the circumcised. 原来由雅各伯那里来了一些人，在他们未到以前，他惯常同外邦人一起吃饭；可是他们一来到了，他因怕那些受割损的人，就退避了，自己躲开。 13 And the rest of the Jews 13 (also) acted hypocritically along with him, with the result that even Barnabas was carried away by their hypocrisy. 其余的犹太人也都跟他一起装假，以致连巴尔纳伯也受了他们的牵引而装假。 14 But when I saw that they were not on the right road in line with the truth of the gospel, I said to Kephas in front of all, "If you, though a Jew, are living like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?" 14 我一见他们的行为与福音的真理不合，就当着众人对刻法说：“你是犹太人，竟按照外邦人的方式，而不按照犹太人的方式过活，你怎么敢强迫外邦人犹太化呢？” 15 15 We, who are Jews by nature and not sinners from among the Gentiles, 我们生来是犹太人，而不是出于外邦民族的罪人； 16 (yet) who know that a person is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus that we may be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. 16 可是我们知道：人成义不是由于遵行法律，而只是因着对耶稣基督的信仰，所以我们也信从了基督耶稣，为能由于对基督的信仰，而不由于遵行法律成义，因为由于遵守法律，任何人都不得成义。 17 But if, in seeking to be justified in Christ, we ourselves are found to be sinners, is Christ then a minister of sin? 17 Of course not! 如果我们在基督内求成义的人，仍如他们一样被视为罪人，那么基督岂不是成为支持罪恶的人了吗？绝对不是。 18 But if I am building up again those things that I tore down, then I show myself to be a transgressor. 18 如果我把我所拆毁的，再修建起来，我就证明我是个罪犯。 19 For through the law I died to the law, 19 that I might live for God. I have been crucified with Christ; 其实，我已由于法律而死于法律了，为能生活于天主；我已同基督被钉在十字架上了， 20 yet I live, no longer I, but Christ lives in me; insofar as I now live in the flesh, I live by faith in the Son of God who has loved me and given himself up for me. 所以，我生活已不是我生活，而是基督在我内生活；我现今在肉身内生活，是生活在对天主子的信仰内；他爱了我，且为我舍弃了自己。 21 I do not nullify the grace of God; for if justification comes through the law, then Christ died for nothing. 我决不愿使天主的恩宠无效，因为，如果成义是赖着法律，那么，基督就白白地死了。 Footnotes(注解) 1 [1-10] Paul's second journey to 2 [1] After fourteen years: thirteen or more years, probably reckoned from the return to 3 [2] A revelation: cf Gal 1:1, 12. Paul emphasizes it was God's will, not 4 [3] Not even a Gentile Christian like Titus was compelled to receive the rite of circumcision. The Greek text could be interpreted that he voluntarily accepted circumcision, but this is unlikely in the overall argument. 5 [4] False brothers: Jewish Christians who took the position that Gentile Christians must first become Jews through circumcision and observance of the Mosaic law in order to become Christians; cf Acts 15:1. 6 [5] The truth of the gospel: the true gospel, in contrast to the false one of the opponents (Gal 1:6-9); the gospel of grace, used as a norm (Gal 2:14). 7 [7-9] Some think that actual "minutes" of the meeting are here quoted. Paul's apostleship to the Gentiles (Gal 1:16) is recognized alongside that of Peter to the Jews. Moreover, the right to proclaim the gospel without requiring circumcision and the Jewish law is sealed by a handshake. That Paul and colleagues should go to the Gentiles did not exclude his preaching to the Jews as well (Romans 1:13-16) or Cephas to Gentile areas. 8 [9] James and Cephas and John: see the notes on Gal 1:18, 19; on Peter and John as leaders in the 9 [10] The poor: Jerusalem Christians or a group within the church there (cf Romans 15:26). The collection for them was extremely important in Paul's thought and labor (cf Romans 15:25-28; 1 Cor 16:1-4; 2 Cor 8-9). 10 [11-14] The decision reached in 11 [11] Clearly was wrong: literally, "stood condemned," by himself and also by Paul. His action in breaking table fellowship was especially grievous if the eating involved the meal at the Lord's supper (cf 1 Cor 11:17-25). 12 [12] Some people came from James: strict Jewish Christians (cf Acts 15:1, 5; 21:20-21), either sent by James (Gal 1:19; 2:9) or claiming to be from the leader of the Jerusalem church. The circumcised: presumably Jewish Christians, not Jews. 13 [13] The Jews: Jewish Christians, like Barnabas. Hypocrisy: literally, "pretense," "play-acting"; moral insincerity. 14 [14] Compel the Gentiles to live like Jews: that is, conform to Jewish practices, such as circumcision (Gal 2:3-5) or regulations about food (Gal 2:12). 15 [15-21] Following on the series of incidents cited above, Paul's argument, whether spoken to Cephas at Antioch or only now articulated, is pertinent to the Galatian situation, where believers were having themselves circumcised (Gal 6:12-13) and obeying other aspects of Jewish law (Gal 4:9-10; 5:1-4). He insists that salvation is by faith in Christ, not by works of the law. His teaching on the gospel concerns justification by faith (Gal 2:16) in relation to sin (Gal 2:17), law (Gal 2:19), life in Christ (Gal 2:19-20), and grace (Gal 2:21). 16 [16] No one will be justified: Psalm 143:2 is reflected. 17 [17] A minister of sin: literally, "a servant of sin" (cf Romans 15:8), an agent of sin, one who promotes it. This is possibly a claim by opponents that justification on the basis of faith in Christ makes Christ an abettor of sin when Christians are found to be sinners. Paul denies the conclusion (cf Romans 6:1-4). 18 [18] To return to observance of the law as the means to salvation would entangle one not only in inevitable transgressions of it but also in the admission that it was wrong to have abandoned the law in the first place. 19 [19] Through the law I died to the law: this is variously explained: the law revealed sin (Romans 7:7-9) and led to death and then to belief in Christ; or, the law itself brought the insight that law cannot justify (Gal 2:16; Psalm 143:2); or, the "law of Christ" (Gal 6:2) led to abandoning the Mosaic law; or, the law put Christ to death (cf Gal 3:13) and so provided a way to our salvation, through baptism into Christ, through which we die (crucified with Christ; see Romans 6:6). Cf also Gal 3:19-25 on the role of the law in reference to salvation. |
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