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This is one of the best commentaries you will find on Galatians as John Brown is a great expositor of Scripture.
这是你会找到的关于加拉太书最好的注释之一，因为约翰·布朗是一位伟大的圣经释经家（expositor of Scripture）。
Spurgeon said in his Commenting and Commentaries, ‘Brown is a modern Puritan of the utmost value.’
司布真（Spurgeon）在他的《注释与解经》（Commenting and Commentaries）中说：“布朗是一位极具价值的现代清教徒。”
“THE times which are passing over us,” after making every fair allowance for the tendency to exaggerate what is present, may he safely reckoned among the remarkable periods of human history.
“我们正在经历的时代”，在充分考虑到夸大现有事物的倾向之后，仍可被稳妥地视为人类历史上非凡的时期之一。
The “signs” of our times stand out in such bold relief that the most careless must observe them, though, with regard to the import of some of them, the most considerate find it difficult to form a decided judgment.
我们时代的“征兆”（signs）以如此鲜明的轮廓（bold relief）突出，以致最不留心的人也必然会注意到它们，尽管对于其中一些征兆的含义，最深思熟虑的人也难以形成一个明确的判断。
Many of them are obviously of the nature of portents or omens, and inevitably lead the mind to think of “the things that are coming upon the earth:” and not a few of them seem to在教会和国家近期的未来上都带有一个****低沉的面貌。
许多征兆明显具有预兆（portents）或凶兆（omens）的性质，不可避免地引导人们思考“将要临到地上的事”：其中不少似乎对教会和国家的近期未来都带有一个****低沉的面貌。
There are, however, others of them bright with promise; and among these perhaps none is more fitted to excite hope in the Christian mind, than the increasing attention which the Bible is drawing to itself.
然而，其中也有一些充满了光明的应许；在这些征兆中，也许没有比圣经正在吸引越来越多的关注更适合激发基督徒希望的了。
This is manifested in the more thorough study and sifting of its substance and its evidence—in the more searching investigation into the meaning of the sacred books generally, and especially of the writings of the Apostle Paul, and in the more unequivocal and general avowal, among Christians of almost all denominations, of the principle, that, on matters of religious faith and duty, the first application, as well as the last appeal, should be made to “the oracles of God.”
这体现在对其实质和证据更彻底的研究和筛选（sifting）上——体现在对圣书（sacred books）普遍含义、尤其是使徒保罗著作含义更深入的探究上，以及体现在几乎所有宗派的基督徒中间，更明确和普遍地公开承认这一原则：即在信仰和责任的宗教事务上，最初的应用和最终的诉求都应该指向“神的圣言（oracles of God）”。
These characters, which belong to our age even still more remarkably than they did to the宗教改革（Reformation）的时代，shine like a light in a dark place.
这些特征，在我们的时代比在宗教改革（Reformation）时代表现得更为显著，像黑暗中的光一样闪耀。
The happy change in the state of the church and the world, on which the desires of good men are so intensely fixed, is to be accomplished by Divine truth, accompanied by Divine influence.
教会和世界状态中令人欣喜的变化，是良善之人热切期盼的，它将藉着神圣的真理（Divine truth）并伴随着神圣的影响力（Divine influence）来实现。
Such a pure theology as will prove the suitable instrument of heavenly influence in transforming individuals, and churches, and nations, must be based on a well-understood Bible, and especially on a well-understood New Testament: for we run into no vicious circle when we say, we must learn to read the Old Testament in the light of the New, in order to our deriving illustration to the New Testament from the Old.
这样一种纯正的神学，能证明自己是天上影响力转变个人、教会和国家的合适工具，它必须建立在对圣经的透彻理解之上，尤其是对新约（New Testament）的透彻理解之上：因为当我们说，我们必须学会在新约的光照下阅读旧约（Old Testament），以便我们从旧约中汲取对新约的阐明时，我们并没有陷入恶性循环（vicious circle）。
As the New Testament is the complement of the Old Testament, so the Pauline epistles are a concentration of the common doctrine of both respecting the method of human salvation.
正如新约是旧约的补充（complement）一样，保罗书信是两约中关于人类救恩方法的共同教义的集中体现。
That wondrous economy in its fundamental principles, and practical applications, is, in no portion of the inspired volumes, so compendiously, yet so fully, unfolded, as in these remarkable writings.
那个奇妙的救恩计划（economy），在其基本原则和实际应用方面，在受默示的卷册（inspired volumes）中，没有哪一部分能像这些非凡的著作一样，如此简明而又如此充分地展开。
They are, indeed, remarkable writings.
它们确实是非凡的著作。
“His letters are weighty and powerful,” was the reluctant acknowledgment of some of the Apostle’s contemporaries, who, disbelieving his doctrine, and disliking his spirit, endeavoured to undermine his authority; and all judges, in all ages, possessed of the adequate intellect and information, however prejudiced against the system of doctrine taught in these wonderful compositions, have been constrained to admit, that, apart altogether from the question of their inspiration, they must have proceeded from a mind rich in the highest endowments and acquisitions of which the human spirit is capable.
“他的信又沉重，又强有力”，这是使徒的一些当代人勉强承认的，他们不相信他的教义，不喜欢他的精神，试图削弱他的权柄；而在所有时代，所有拥有足够智力和知识的评判者，无论他们对这些奇妙作品中所教导的教义体系存有多大偏见，都不得不承认，即使完全撇开它们默示（inspiration）的问题，它们也必然出自一个拥有人类精神所能具备的最高天赋（endowments）和成就（acquisitions）的头脑。
There is an inextinguishable vitality, an innate vigour, an indestructible symmetry, an ineffaceable beauty, in the saving truth—the glorious gospel of the grace of God as stated in these epistles.
在这些书信中所陈述的救赎真理——神恩典的荣耀福音中，有着不灭的生命力（inextinguishable vitality），内在的活力（innate vigour），不朽的对称性（indestructible symmetry），以及不可磨灭的美丽（ineffaceable beauty）。
It has been successively, as it were, laid on the普罗克拉斯提斯之床（Procrustean beds）of the Oriental, the Neo-Platonic, the Aristotelian, and the Scholastic Philosophies; but it has outlived all the rackings and amputations which were requisite to fit it to enter into these artificial forms, and it needs only to be “loosed and let go,” to start up “whole, as it was,” and to resume its interrupted march through the world, to scatter light and life, liberty and blessedness, among men of “every nation, and kindred, and tongue, and people.”
它曾被依次置于东方、新柏拉图主义、亚里士多德主义和经院哲学（Scholastic Philosophies）的普罗克拉斯提斯之床（Procrustean beds）上；但它经受住了为使其适应这些人工形式而必需的所有拉伸和截肢，它只需要“被解开并放走”，就能“像它本来那样”完全地站起来，并恢复其被打断的、穿越世界的行进，在“各国、各族、各方、各民”中播撒光和生命、自由和福乐（blessedness）。
Thus to loose the truth, which has been unhapply so long fettered, is the great end of a true exegesis.
因此，释放那不幸被束缚如此之久的真理，是真正的释经学（exegesis）的伟大目标。
Much was done towards the attainment of this end by the expositors of the age of the Reformation, numbering among them some of the greatest men of an age singularly fruitful in great men; Erasmus, Luther, Calvin, Melancthon, Zuingle, Ecolampade, and Martyr, and others of scarcely inferior ability, learning, and piety.
在宗教改革时代，释经家们朝着这个目标的实现做了许多工作，他们中有一些是那个盛产伟人的时代中最伟大的人物：伊拉斯谟（Erasmus）、路德（Luther）、加尔文（Calvin）、梅兰希顿（Melancthon）、慈运理（Zuingle）、奥科蓝帕狄乌斯（Ecolampade）和马尔蒂尔（Martyr），以及其他能力、学识和虔诚（piety）丝毫不逊色的人。
In the age that followed, the fetters which had been shattered were strangely repaired by many of the second and third series of Protestant expositors; and, with some noble exceptions, humanly constructed theories for harmonising the varied statements of Divine Revelation, under the plausible name of “The Analogy of Faith,” were by them not only used as a direct means of interpreting the Scriptures, but so elevated above all other means as to control, and, indeed, in a great degree, to supersede them.
在接下来的时代，被打破的枷锁（fetters）被许多第二和第三批新教释经家们奇怪地修补起来；并且，除了一些崇高的例外，他们将那些以“信仰的类比”（The Analogy of Faith）这一似是而非（plausible）的名义，为协调神圣启示（Divine Revelation）的各种陈述而人为构建的理论，不仅直接用作解释圣经的手段，而且将其提升到凌驾于所有其他手段之上，以至于控制了它们，并且在很大程度上取代了它们。
A better course has been entered on.
一条更好的道路已经被开启。
The true nature and design of Exegesis appear to be more clearly apprehended.
释经学的真正性质和意图似乎得到了更清晰的理解。
Christian Expositors seem now generally of opinion that, however true may be their “systems of divinity,” and however manifold and important their uses (and, for my own part, I would find it difficult to overstate my sense of the value of that system of divinity held, in common with all evangelical churches, by that religious denomination to which it is my privilege to belong), it is wiser and safer to make the Bible the basis and the test of the system, than to make the system the principal, and in effect sole, means of the interpretation of the Bible; and that if, in any case, the system, fairly interpreted, should forbid the reception of a doctrine, which the well-established principles of interpretation, fairly and cautiously applied, bring out of a passage of Scripture, there must be no hesitation as to whether it would be better to modify the system, or to misinterpret the Bible.
基督教的释经家们现在普遍认为，无论他们的“神学体系”（systems of divinity）多么真实，无论它们的用途多么多样和重要（就我个人而言，我很难过高估计我所属的那个享有特权的宗教教派，与所有福音派教会共同持守的神学体系的价值），将圣经作为体系的基础和检验标准，比将体系作为解释圣经的主要，且实际上是唯一的手段，更为明智和安全；并且，如果在任何情况下，公平解释的体系禁止接受一个教义，而这个教义是经过深思熟虑且谨慎应用的既定解释原则从一段圣经中得出的，那么在修改体系和误解圣经之间，就不能有丝毫的犹豫。
To aid, in however small a measure, the removal of these bandages and entanglements which have surrounded inspired truth, so that it may walk at liberty, and perform those high and holy functions which are its exclusive prerogative—in reforming the church, and converting the world,—has been the main object of my public life, and especially of those exegetical works, which I have—perhaps in too great number—of late years sent from the press.
协助移除那些围绕着受默示真理的束缚（bandages）和纠葛（entanglements），使其可以自由地行走，并履行其独有特权——在改革教会和归信世界方面的崇高而神圣的职能——一直是我公共生活的主要目标，尤其是近些年来我出版的那些释经作品，也许数量过多。
The present publication has the same object, and substantially the same character, as its precursors.
本次出版的作品与其先行者有相同的目标，并且实质上具有相同的特征。
Like most of them, though published at an advanced age, it is the result of the inquiries and studies of youth and manhood.
像它们中的大多数一样，尽管是在高龄时出版的，但它是青年和成年时期探究和研究的结果。
This statement deprives the Exposition and its Author of some claims, which they otherwise might have had, on the indulgence of the readers.
这个陈述剥夺了释义及其作者原本可能拥有的、对读者宽容的一些要求。
But it is right that the truth should be told.
但实情应该被告知。
The Horatian period for retaining in the Author’s repositories forthcoming publications, has been considerably more than trebled since the first sketch of this Exposition was produced; and during the period which has since elapsed, the manuscript has often been reviewed, corrected, curtailed, and added to.
自从这部释义的第一稿完成以来，保留作者作品在仓库中待出版的贺拉斯期限（Horatian period）已经增加了三倍多；在此期间，手稿被多次审阅、修改、删减和增补。
In its substance, it has been delivered to a Christian congregation; and, with its philological appendages, repeatedly read in the Class of Exegetical Theology, over which I have presided for nearly twenty years
就其实质而言，它已向一个基督徒会众传讲过；并且，连同其语文学（philological）附录，在我主持了近二十年的释经神学（Exegetical Theology）课堂上被多次阅读。
In examining some old papers, I found an application made to me, nearly thirty years ago, by a numerous class of Students in Theology, of various Christian denominations, who at that time were accustomed to spend an hour with me weekly in critically reading the New Testament in the original Greek, requesting me to publish the Notes on the Epistle to the Galatians, which I had read to them.
在检查一些旧文件时，我发现了一份申请，那是大约三十年前，由一个由不同基督教宗派组成的、为数众多的神学学生（Students in Theology）群体向我提出的，他们那时习惯于每周花一个小时和我一起批判性地（critically）阅读希腊文原版的《新约》，请求我出版我曾读给他们的《加拉太书注释》。
I was gratified with the expressed approbation of my young friends, but do not regret that I declined complying with their request.
我对我的年轻朋友们表达的赞许感到高兴，但并不后悔我拒绝了他们的请求。
The Notes are now a somewhat less inadequate exposition of this important Epistle than they then were.
这些注释现在对这封重要的书信来说，是一个比当时更少不足的释义。
Many of these Students are honourably occupying important stations in different sections of Christ’s church, in distant quarters of God’s world.
这些学生中有许多人正在神世界的遥远角落、基督教会的不同部分中光荣地占据着重要职位。
It is in the indulgence of a better feeling than vanity that I mention two of their names (and I am sure none of their fellow-students will find fault with the selection), the one from among those “who have fallen asleep,” and the other from among those “who continue to this day.”
我提及他们其中两个人的名字，是出于一种比虚荣更好的情感（而且我确信他们的同学都不会对我的选择有异议），一个是那些“已经睡了的人”中的一位，另一个是那些“至今仍在”的人中的一位。
The first—the dead,—my near kinsman and dear friend, JOHN BROWN PATTERSON, the gifted and saintly minister of Falkirk; the second—the living,—and long may he live in honour and usefulness, WILLIAM CUNNINGHAM, D.D., Principal and Professor of Ecclesiastical History in the New College in this city.
第一个——已故的，——是我的近亲和亲爱朋友，约翰·布朗·帕特森（JOHN BROWN PATTERSON），一位有天赋且圣洁的福柯克（Falkirk）牧师；第二个——活着的，——愿他长久地活在尊荣和有益中，是威廉·坎宁安（WILLIAM CUNNINGHAM），神学博士，本市新学院（New College）的院长和教会历史教授。
I have endeavoured, though, I am afraid, with doubtful success, to make this Exposition at once a readable book for intelligent Christians, though unacquainted with the Sacred Languages, and a satisfactory statement of the facts and principles on which the Exegesis is based, to critical Students of the New Testament.
我一直努力，尽管我担心成功与否，使这个释义同时成为一本供聪明的基督徒阅读的书（即使他们不熟悉圣经语言），以及为新约的批判性学生（critical Students）提供一个令人满意的事实和原则陈述，这些事实和原则是释经学的基础。
It would have been easier—perhaps more advantageous—to have sought these ends in separate publications.
在单独的出版物中寻求这些目标，本可以更容易——或许更有益。
Such works as the present, to serve their purpose, must, to a great extent, be compilations.
像本作品这样的著作，为了达到其目的，在很大程度上必须是汇编（compilations）。
The principal merit of their authors is in making themselves acquainted, as far as possible, with all that has been done for the elucidation of the subject of exposition, and presenting the substance of all that, in the exercise of their best judgment, they think has been well done—supplementing this, as they are able, by the results of their own independent research.
它们的作者主要的优点在于，尽可能熟悉为阐明释义主题所做的一切工作，并以他们最好的判断力呈现所有他们认为做得好的实质内容——在他们力所能及的范围内，用他们自己独立研究的结果来补充这一点。
This is what I have attempted to do.
这就是我试图做到的。
I have appended to this Preface a list of the authors whom I have consulted in preparing this work.
我已在本序言的末尾附上了一份我为准备这部作品所参考的作者名单。
Where my obligations have been of a kind that admitted it, they have been noticed in the text or in the margin; but he who shall go over the field I have traversed, will find that I have been materially helped by hints and suggestions of so indirect and remote a kind, as precluded the possibility of being intelligibly acknowledged.
在我的致谢适合以某种方式表达的地方，它们已被注明在正文或页边空白处；但凡是遍历过我所涉猎领域的人，都会发现我受到了如此间接和遥远的暗示和建议的实质性帮助，以致于不可能清晰地致谢。
It is a remark of ANDREW MARVELL, that “whosoever he be that comes in print, whereas he might have sat at home in quiet, does either make a treat, or send a challenge to all readers: in the first of which cases, it concerns him to have no scarcity of provisions, and in the other to be completely armed; for if anything be amiss on either part, men are subject to scorn the weakness of the attack, or laugh at the meanness of the entertainment.
安德鲁·马维尔（ANDREW MARVELL）有一句评论：“无论是谁，本来可以安静地坐在家里，却出来出版作品，要么是在设宴款待（treat），要么是在向所有读者发出挑战：在第一种情况下，他必须确保食物供应充足，在第二种情况下，他必须全副武装；因为如果任何一方出了差错，人们就会嘲笑攻击的软弱，或者嘲笑款待的低劣。
This is the common condition to which every man that will write a book must be content with patience to submit.”
这是每个想写书的人都必须耐心接受的普遍条件。”
The condition appears to me perfectly reasonable.
在我看来，这个条件是完全合理的。
Had I not thought the provision I bring forward wholesome and nourishing, and, moreover, somewhat rare and savoury withal, it would not have been presented.
如果我不认为我提供的食物是健康和滋养的，而且多少有些罕见和美味，我就不会把它呈献出来。
Had I not thought the positions taken tenable, I should never have occupied them.
如果我不认为所采取的立场是站得住脚的（tenable），我就绝不会占据它们。
Nevertheless, it will be a satisfaction to me to see a table more abundantly covered with viands from the same exhaustless repository—more rich, more varied, and more skilfully prepared; and in surrendering when fairly conquered, I will feel gratitude rather than shame; for, to allude to the fine figure of JORTIN, next to attending and gracing the triumphs of truth, as her successful soldier, the object of my most fervent wish is to be “a captive tied to her chariot wheels, if I have undesignedly committed any offence against her.”
然而，如果看到一张桌子上摆满了来自同一取之不尽的宝库的食物——更丰盛、更多样、更巧妙地准备的——我会感到满足；并且在被公正击败时投降，我会感到感激而不是羞耻；因为，引用约尔廷（JORTIN）的精妙比喻，仅次于作为真理成功的战士出席并为真理的胜利增光，我最热切的愿望是，“如果我无意中冒犯了她，我愿成为一个被绑在她的战车轮子上的俘虏。”
I cannot conclude without expressing how deeply I feel the favour shown the Author, and the benefit done to his work, by the careful revision which the sheets have received in passing through the press, from the Rev. WILLIAM VEITCH of this city, and from my kinsman, the Rev. J. B. JOHNSTON of Kirkcaldy.
在结束之前，我不能不表达我对本市的威廉·维奇（WILLIAM VEITCH）牧师以及我的亲戚科卡迪的 J. B. 约翰斯顿牧师（REV. J. B. JOHNSTON of Kirkcaldy），在书页付印过程中给予我的作品的仔细修订，所深切感受到的恩惠和对我的作品所带来的益处。
The former of these gentlemen, so extensively and so favourably known to scholars by his edition of the “Iliad,” and his elaborate and accurate work on the “Irregular Greek Verbs,” kindly undertook the charge of the Greek quotations; and by his careful attention to these, as well as by his ingenious and learned suggestions on various points of Greek criticism, he has rendered the work less faulty than it would otherwise have been.
这两位先生中的前者，以其《伊利亚特》（Iliad）版本和关于《不规则希腊动词》（Irregular Greek Verbs）的精细而准确的著作，在学者中享有广泛且良好的声誉，他慨然承担了希腊文引文的校对工作；通过他对这些引文的细心关注，以及他对希腊文评判（Greek criticism）各种观点的巧妙和学识渊博的建议，他使得这部作品的错误比原本少。
JOHN BROWN.
约翰·布朗。
TABLE OF CONTENTS
目录
PREFACE
序言
I.—ANALYSIS -PROLEGOMENA
一. 分析 – 导论（PROLEGOMENA）
PART I: INSCRIPTION OF THE EPISTLE – GAL. 1:1–5
第一部分：书信的题注（INSCRIPTION） – 加拉太书 1:1–5
PART II: INTRODUCTION TO THE EPISTLE – GAL. 1:6–10
第二部分：书信的引言 – 加拉太书 1:6–10
PART III: THE APOSTLE’S HISTORICAL DEFENCE OF HIMSELF AND OF HIS OFFICE – GAL. 1:11–2:21
第三部分：使徒为自己和他的职分所作的历史性辩护（DEFENCE） – 加拉太书 1:11–2:21
PART IV: THE APOSTLE’S DEFENCE OF HIS DOCTRINE – GAL. 3:1–4:1–7
第四部分：使徒为他的教义所作的辩护 – 加拉太书 3:1–4:1–7
PART V: THE APOSTLE’S EXPOSTULATIONS WITH AND WARNING OF THE GALATIANS – GAL. 4:8–5:12
第五部分：使徒对加拉太人的规劝（EXPOSTULATIONS）和警告 – 加拉太书 4:8–5:12
PART VI: PRACTICAL INJUNCTIONS – GAL. 5:13–6:10
第六部分：实用的训诫（INJUNCTIONS） – 加拉太书 5:13–6:10
PART VII: POSTSCRIPT – GAL. 6:11–18
第七部分：附言（POSTSCRIPT） – 加拉太书 6:11–18
APPENDIX
附录
NOTE A. —Calvin’s Exposition of Gal. 4:1–7
注 A. —加尔文对加拉太书 4:1–7 的释义
B. —Period of the Appearance of the Messiah
B. —弥赛亚出现（Appearance）的时期
C. —Elements of Christianity
C. —基督教的基本要素（Elements）
D. —Remarks on the principle of the Support of the Christian Ministry, stated Gal. 6:6
D. —关于加拉太书 6:6 所阐述的基督教事奉（Christian Ministry）支持原则的评论
E. —Opposition of the Natural Mind to the peculiar doctrines of Christianity, especially the doctrine of the Cross
E. —人的自然心思（Natural Mind）对基督教特殊教义，特别是十字架教义的抵触（Opposition）
F. —Practical Power of Christian Truth
F. —基督教真理的实践能力
G. —Tendency of Man to rest in a mere External Religion
G. —人倾向于停留在仅仅外部宗教中
H. —Paul’s Mode of considering Judaism and Christianity in their various relations.—WINER
H. —保罗在各种关系中考量犹太教和基督教的方式。— 维纳（WINER）
LIST OF AUTHORS CONSULTED DURING THE PREPARATION OF THIS EXPOSITION
编写本释义期间参考的作者名单
ADDENDA
补遗
Prolegomena, § 1
导论，§ 1
Prolegomena, § 8, p. 14
导论，§ 8，第 14 页
Galatians 1:1
加拉太书 1:1
Galatians 1:6
加拉太书 1:6
Galatians 1:17
加拉太书 1:17
Galatians 1:18
加拉太书 1:18
Galatians 1:23
加拉太书 1:23
Galatians 2:1
加拉太书 2:1
Galatians 2:4
加拉太书 2:4
Galatians 2:8
加拉太书 2:8
Galatians 2:12
加拉太书 2:12
Galatians 2:15, 16
加拉太书 2:15, 16
Galatians 3:1, ἐν ὑμῖν,
加拉太书 3:1, ἐν ὑμῖν（在你们中间）,
Galatians 3:10
加拉太书 3:10
Galatians 3:15, ὅμως,
加拉太书 3:15, ὅμως（然而）,
Galatians 3:24
加拉太书 3:24
Galatians 4:13
加拉太书 4:13
Galatians 4:26
加拉太书 4:26
Galatians 5:5
加拉太书 5:5
Galatians 5:6
加拉太书 5:6
Galatians 5:12
加拉太书 5:12
Galatians 5:17
加拉太书 5:17
Galatians 5:18
加拉太书 5:18
Galatians 5:19–21
加拉太书 5:19–21
Galatians 6:7, 8
加拉太书 6:7, 8
Galatians 6:11
加拉太书 6:11