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腓立比书生命读经 · 第17篇

属灵信徒积极的三方面，

The Three Positive Aspects of the Spiritual
与宗教的热中犹太教者消极的三方面相对
Believers Versus the Three Negative Aspects of the Religious Judaizers
1读经：腓立比书三章一至六节。腓立比书不是照著道理逻辑的顺序写的。所以，我们很难将本书分段。我们甚至会希奇，保罗在二章说到他和腓立比信徒之间彼此的交通后，为甚么接著说到其他的事，也就是他所说的『还有』。（三1。）我相信保罗转变话题的原因，乃是他深受热中犹太教者活动的搅扰。他知道热中犹太教者一直在扰乱召会，破坏召会生活，并且企图叫圣徒转离信仰。
1Scripture Reading: Phil. 3:1-6 The book of Philippians was not written in logical order according to doctrine. For this reason, it is rather difficult to divide the book into sections. We may even wonder why Paul, after speaking of the mutual fellowship between him and the believers in Philippi in chapter two, goes on to speak of other matters, which he refers to as “the rest” (3:1). I believe that the reason for this change of subject lies in the fact that Paul was deeply troubled by the activity of the Judaizers. He knew that the Judaizers were disturbing the churches, damaging the church life, and trying to turn the saints away from the faith
2腓立比书是保罗从腓立比信徒接受物质的供应时所写的。藉著以巴弗提，腓立比人送来这供应，顾到保罗囚禁期间的需用。保罗受了他们的餽送以后，就给他们写了这封信。我们已经指出，在头两章我们看见信徒对保罗的关切，以及保罗对圣徒的关切。照一章七节所说，保罗知道腓立比信徒有他在他们心里，他们也与他同享恩典。保罗接著说，他『在基督耶稣的心肠里』，切切想念他们众人。（一8。）因此，使徒与信徒之间有彼此的关切。在二章末了，保罗说要打发提摩太和以巴弗提到腓立比去。打发同工去看望圣徒的话，通常都在保罗书信的末了。这也许指明，保罗本来打算在二章末了就结束这封书信。但是，他显然又有负担多写一点。他题到提摩太和以巴弗提之后，负担还没有卸下。他内心深处仍然受热中犹太教者的搅扰。我信这是他在三章开头转变话题的原因。
2The Epistle to the Philippians was written when Paul received material supply from the believers in Philippi. Through Epaphroditus they had sent this supply to care for Paul’s need during his imprisonment. After receiving their gift, Paul wrote them this Epistle. As we have pointed out, in the first two chapters we see the believers’ concern for Paul and Paul’s concern for the saints. According to 1:7, Paul realized that the believers in Philippi had him in their heart and that they were partakers of his grace. Paul went on to say that he longed after them all “in the inward parts of Christ Jesus” (1:8). Thus, there was a mutual care between the apostle and the believers. Toward the end of chapter two, Paul speaks of sending Timothy and Epaphroditus to Philippi. Remarks about the sending of co-workers to visit the saints are usually found at the very end of Paul’s Epistles. This may indicate that Paul was planning to close this Epistle at the end of chapter two. Paul, however, was obviously burdened to write more. After he spoke of Timothy and Epaphroditus, his burden still was not discharged. Deep in his heart he was troubled by the Judaizers. I believe that this is the reason for the change of subject at the beginning of chapter three
壹 在主里喜乐
I. REJOICING IN THE LORD
3在三章一节保罗说，『还有，我的弟兄们，你们要在主里喜乐。把同样的话写给你们，于我并不为难，于你们却是妥当。』为难，原文也有厌倦、乏味、麻烦的意思。保罗把同样的话写给圣徒，于他并不为难，也不觉得厌倦。
3In 3:1 Paul says, “For the rest, my brothers, rejoice in the Lord. To write the same things to you, to me indeed is not irksome, and for you it is safe.” The Greek word rendered irksome also means “wearisome, tedious, troublesome.” Paul did not find it irksome or wearisome to write the same thing to the saints.
4这里保罗嘱咐圣徒要在主里喜乐。在主里喜乐是一种保护、保障。保罗写信告诉圣徒要在主里喜乐，于他们是妥当的。保罗所用『妥当』一辞，指明三章一节和二节的关联。在腓立比必定有一种光景是需要保护，需要某种保障的。保罗心里所想的，乃是热中犹太教者所引起的难处。因此，他嘱咐信徒要在主里喜乐之后，又嘱咐他们要提防犬类，提防作恶的，提防妄自行割的。（2。）提防，原文意留意防备。使徒一面劝腓立比人要在主里喜乐，另一面警告他们要留意防备热中犹太教者。
4Paul here charges the saints to rejoice in the Lord. To rejoice in the Lord is a safeguard, a security. For Paul to write the saints about rejoicing in the Lord was safe for them. Paul’su se of the word safe points to the connection between 3:1 and 2. There must have been a situation in Philippi which required a safeguard, some kind of protection. The situation Paul had in mind was the trouble caused by the Judaizers. Therefore, after telling the believers to rejoice in the Lord, he charges them to beware of the dogs, the evil workers, the concision (v. 2). The Greek word for beware means “to keep a watchful eye ever upon.” On the one hand, the apostle advises the Philippians to rejoice in the Lord; on the other hand, he warns them to beware of, to keep a watchful eye ever upon, the Judaizers
贰 宗教的热中犹太教者消极的三方面
II. THE THREE NEGATIVE ASPECTS of the Religious Judaizers
5保罗用『犬类』一辞是非常强烈的。今天我们若用这样的辞，必定会被人定罪。不过，就著措辞如此大胆而言，保罗还不是第一人。施浸者约翰和主耶稣都说，法利赛人是毒蛇的种类。（太三7，十二34。）保罗就像施浸者约翰和主耶稣一样，诚实、坦白的将事实说出来。法利赛人的确是毒蛇的种类，热中犹太教者也真是『犬类』。在腓立比三章二节保罗说，『你们要提防犬类，提防作恶的，提防妄自行割的。』这三句之间没有连接词，所以必是指同一班人。犬类是不洁净的，（利十一27，）作恶的是邪恶的，妄自行割的是当受藐视的人。（妄自行割，意切断，是对割礼的轻蔑之辞。）犬类指热中犹太教者。在性情上，他们是不洁净的犬类；在行为上，他们是作恶的人；在宗教上，他们是妄自行割的，是可耻的人。在这样一卷关于经历并享受基督的书信里，使徒警告外邦信徒，要提防这样不洁、邪恶、可鄙的人。
5In using the word dogs Paul was very strong. If we were to use such an expression today, we would surely be condemned. Paul, however, was not the first to be so bold in his utterance. Both John the Baptist and the Lord Jesus referred to the Pharisees as the offspring of vipers (Matt. 3:7; 12:34). Like John the Baptist and the Lord Jesus, Paul was honest and frank in speaking the facts. The Pharisees truly were the offspring of vipers, and the Judaizers really were “dogs.” In 3:2 Paul says, “Beware of the dogs, beware of the evil workers, beware of the concision.” Since there is no conjunction used between these clauses, they must refer to the same class of people. Dogs are unclean (Lev. 11:4-8), the workers are evil, and the concision are those deserving contempt. (Concision, meaning mutilation, is a term of contempt, used in place of circumcision.) The “dogs” refer to the Judaizers. In nature they are unclean dogs, in behavior they are evil workers, and in religion they are the concision, people of shame. In such a book concerning the experience and enjoyment of Christ, the apostle warns the Gentile believers to be wary of such unclean, evil, and contemptible people
6保罗说到犬类，作恶的，妄自行割的，暴露出热中犹太教者的可耻。在性情上，他们是犬类；在行为上，他们是邪恶的；在宗教上，他们是可鄙的。虽然他们以他们的宗教为荣，保罗却认为他们的宗教是可耻可鄙之物。他要信徒提防犬类，提防作恶的，提防妄自行割的。
6In speaking of the dogs, the evil workers, the concision, Paul exposed the shame of the Judaizers. In nature, they were dogs; in behavior, they were evil; and in religion, they were contemptible. Although they gloried in their religion, Paul regarded it as an object of shame and contempt. He wanted the believers to beware of the dogs, the evil workers, the concision.
参 属灵信徒
III. THE THREE POSITIVE ASPECTS
积极的三方面
OF THE SPIRITUAL BELIEVERS
7在腓立比三章三节保罗继续说，『真受割礼的，乃是我们这凭神的灵事奉，在基督耶稣里夸口，不信靠肉体的。』这里所说真受割礼的，乃是新约的信徒，藉著基督钉十字架真正受了割礼。他们与热中犹太教者完全不同。他们不凭律法的规条，乃凭神的灵作祭司事奉；他们不在律法上夸口，只在基督里夸口；他们不信靠肉体，只信靠那灵。
7In verse 3 Paul continues, “For we are the circumcision, who serve by the Spirit of God and boast in Christ Jesus, and have no confidence in the flesh.” Those who are the circumcision here are the New Testament believers, the ones genuinely circumcised by Christ’s crucifixion. They are absolutely different from the Judaizers. They serve as priests by the Spirit of God, not by the ordinances of law; they boast in Christ, not in the law; and they have no confidence in the flesh, but have their confidence in the Spirit
8二至三节里有三重的对比：凭神的灵事奉的信徒，与犬类成对比；在基督里夸口的信徒，与作恶的成对比；不信靠肉体的信徒，与妄自行割的成对比。热中犹太教者凭堕落的性情而活，在基督里的信徒却凭神的灵事奉。因此，神的灵与『犬类』的性情成对比。热中犹太教者作了许多恶事，甚至以这些恶事夸口；然而，真信徒却在基督里夸口，他们在基督里夸耀并喜乐。这里所用的夸口一辞，含示喜乐和夸耀。我们的夸口、夸耀和喜乐不在于外面的作为，不在于我们的行为或品行，只在于基督。热中犹太教者信靠肉体，在基督里的真信徒却不信靠肉体。三节的肉体，包含我们天然人的一切所是和所有。热中犹太教者信靠割礼，表明他们信靠肉体，不信靠那灵。他们倚靠他们天然的特质和资格，却不信靠那灵。他们信靠他们天生所是的。他们倚靠他们是犹太人的事实。相反的，保罗极力的说，我们这些信基督的人不信靠肉体。我们乃是完全信靠主。在二至三节里，我们看见何等的对比！我们凭神的灵事奉，我们在基督里夸口，并且我们不信靠肉体，只信靠主。因著我们否认我们的旧性情，我们乃是真受割礼的。否认肉体就是真割礼，如歌罗西二章十一节所启示真正的割除肉体。
8In verses 2 and 3 there is a threefold contrast: believers who serve by the Spirit of God in contrast to the dogs; believers who boast in Christ in contrast to evil workers; and believers who have no confidence in the flesh in contrast to the concision. The Judaizers lived by their fallen nature, whereas the believers in Christ serve by the Spirit of God. Thus, the Spirit of God is in contrast to the nature of the “dogs.” The Judaizers did evil things and even boasted in them, whereas the true believers boast in Christ. They glory and rejoice in Him. As used here, the word boast implies not only boasting, but also rejoicing and glorying. Our boasting, glorying, and rejoicing are not in our outward deeds, not in our behavior or conduct, but in Christ alone. The Judaizers had confidence in the flesh, whereas the true believers in Christ have no confidence in the flesh. The flesh in 3:3 comprises all that we are and have in our natural being. The fact that the Judaizers had confidence in their circumcision was a sign that their confidence was in their flesh. They trusted in their natural qualities and qualifications, not in the Spirit. Their confidence was in what they were by nature. They trusted in the fact that they were Jews. By contrast Paul says strongly that we who believe in Christ do not have any confidence in the flesh. Our confidence is wholly in the Lord. What a contrast we see in verses 2 and 3! We serve by the Spirit of God, we boast in Christ, and we have confidence not in the flesh, but only in the Lord. Because we deny our old nature, we are the true circumcision. The denial of the flesh is the real circumcision, the true cutting off of the flesh as revealed in Colossians 2:11.
肆 大数的扫罗─
IV. SAUL OF TARSUS
典型的热中犹太教者
AS A MODEL OF THE JUDAIZERS
9照腓立比三章四至六节看，保罗曾是个典型的热中犹太教者：『其实我也可以信靠肉体；若别人自以为可以信靠肉体，我更可以：论割礼，我是第八天受的，我是出于以色列族便雅悯支派，是希伯来人所生的希伯来人；按律法说，是法利赛人；按热心说，是逼迫召会的；按律法上的义说，是无可指摘的。』保罗从前在热中犹太教者中间的时候，非常活跃，并且有许多卓越的资历。
9According to verses 4 through 6, Paul had been a model of the Judaizers: “Though I myself could have confidence also in the flesh; if any other man thinks to have confidence in the flesh, I more: circumcised the eighth day; of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, persecuting the church; as to the righteousness which is in the law, become blameless.” When Paul used to be among the Judaizers, he had been very active and had many outstanding qualifications
一 更可以信靠肉体
A. Having More Confidence in the Flesh
10保罗从前在热中犹太教者中为首，所以，他比别人更有理由信靠肉体。在加拉太一章十四节，他告诉我们，他在犹太教中，比他本族许多同岁的人更有长进，为他祖宗的传统格外热心。真正说来，保罗从前在热中犹太教者中间原是一条最拔尖的『狗』。
10A former leading one among the Judaizers, Paul had more reason than others to have confidence in the flesh. In Galatians 1:14 he tells us that he “advanced in Judaism beyond many contemporaries in my race, being more exceedingly zealous of the traditions of my fathers.” In a very real sense, Paul had been a “top dog” among the Judaizers
二 第八天受割礼
B. Circumcised the Eighth Day
11在腓立比三章五节保罗说，他第八天受割礼；这是真以色列人受割礼的日子。（创十七12。）这日子使他与较晚受割礼的以实玛利人，以及入犹太教的人不同。保罗是典型的犹太人，不是入犹太教的人。所以，当他热中
11In verse 5 Paul says that he was circumcised the eighth day, the day for a genuine Israelite to be circumcised (Gen. 17:12). This day distinguished him from the Ishmaelites and proselytes, who were circumcised later. Paul was a typical Jew, not a proselyte. This gave him ground to boast when he was a Judaizer
12于犹太教时，这给了他夸口的理由。
12
三 出于以色列族
C. Of the Race of Israel
13保罗也是出于以色列族，就是神所呼召的族类，亚伯拉罕真正的后裔。（罗十一，林后十一22。）他不是入犹太教之人的后裔，接枝到与神立约的族类中。
13Paul was also of the race of Israel, God’scall ed race, the genuine seed of Abraham (Rom. 11:1; 2 Cor. 11:22). He was not a descendant of the proselytes grafted into the 1 race of God’s covenant.
四 出于便雅悯支派
D. Of the Tribe of Benjamin
14保罗还可以信靠一件事实，就是他是出于便雅悯支派。便雅悯支派是一个可爱又忠心的支派，耶路撒冷京城同神的殿就在他们中间。（申三三12。）
14Paul could also be confident in the fact that he was of the tribe of Benjamin. This was a lovely and faithful tribe, among whom was the royal city of Jerusalem with the temple of God (Deut. 33:12
五 希伯来人所生的希伯来人
E. A Hebrew of the Hebrews
15保罗也说，他是希伯来人所生的希伯来人。他是由希伯来血统的父母所生的希伯来人。不仅如此，他的祖父母和外祖父母也都是希伯来人。只有这样的人才能说，他是希伯来人所生的希伯来人。他是个纯血统的希伯来人，所以他能夸自己纯正的希伯来血统。
15Paul also says that he was a Hebrew of the Hebrews. He was a Hebrew born of Hebrew parents with Hebrew ancestry on both sides. Furthermore, his grandparents on both sides were Hebrews as well. Only such a one could say that he was a Hebrew of the Hebrews. A full- blooded Hebrew, he could boast that he was of pure Hebrew blood.
六 守律法的法利赛人
F. A Pharisee Keeping the Law
16在腓立比三章五节保罗告诉我们，按律法说，他是法利赛人。这里的律法指摩西的律法，为所有正统的犹太人所尊重。保罗是法利赛人，属犹太教中最严紧的教派。（徒二六5，二三。）这教派为摩西的律法极其热心。法利赛人以他们超凡的宗教生活、对神的虔诚、并圣经的知识为傲。
16In verse 5 Paul tells us that, as to the law, he was a Pharisee. The law here is the law of Moses respected by all orthodox Jews. As a Pharisee, Paul was a member of the strictest sect of the Jewish religion (Acts 2 6:5; 2 3:6), a sect exceedingly zealous for the law of Moses. The Pharisees were proud of6 their superior sanctity of life, devotion to God, and knowledge of the Scriptures.
七 因著为律法热心而逼迫召会
G. Persecuting the Church out of Zeal for the Law
17保罗为律法和犹太教极其热心，因而逼迫召会。保罗说，他『按热心说，是逼迫召会的』，（腓三6，）他指的是为摩西的律法和犹太教所发的热心。（加一14。）那些逼迫召会的犹太人必然是在犹太教中带头的人，没有人超越他们那样的热心。在此保罗夸口他逼迫召会的热心。
17Out of zeal for the law and Judaism, Paul persecuted the church. When Paul says, “as to zeal, persecuting the church,” he refers to zeal for the law of Moses and the Jewish religion (Gal. 1:14). Those Jews who persecuted the church were certainly among the leading ones in Judaism. No one could surpass them in their zeal. Paul boasted in his zeal in persecuting the church
八 按律法说，是无可指摘的
H. Blameless according to the Law
18最后，保罗说，『按律法上的义说，』（腓三6，）他被人看为并证实是无可指摘的。当然，这是在人的眼中，照著人的判断。在神眼中，照著祂公义的律法，凡属肉体的人，没有一个
18Finally, Paul says that “as to the righteousness which is in the law,” he was found, or proven, blameless. This, of course, was in the eyes of man according to man’s judgment. In the eyes of God, according to His righteous law, no flesh is blameless (Gal. 2:16
19是无可指摘的。（加二16下。）
19
20保罗列出这一切资历，目的是要让腓立比人看见，他们一点不该信任热中犹太教者。保罗曾经在热中犹太教者中为首，但是在他身上有了彻底的改变；他现在和以前大不相同。这乃是有力的向腓立比信徒指明，不要跟从热中犹太教者。保罗在三章一至六节所说的话，也与经历基督有关。保罗若仍是个热中犹太教者，他就不可能经历基督。但是，因著他成了另一种人─凭神的灵事奉，在基督耶稣里夸口，并且不信靠肉体的人，他就能丰富的享受基督并经历基督。我们也应该不信靠肉体，不信靠天然的才干，不信靠我们的遗传或传统。相反的，我们该是一班凭那灵事奉神，在基督里夸口，并且不信靠肉体的人。我们若是这样的人，我们就会对基督有真正的经历。
20Paul presented this list of qualifications for the purpose of showing the Philippians that they should not have any trust in the Judaizers. Paul once had been a leading Judaizer, but a radical change had taken place in him. Now he was very different from what he had been before. This was a strong indication to the believers in Philippi not to follow the Judaizers. Paul’sword in 3:1-6 is also related to the experience of Christ. Had Paul remained a Judaizer, it would have been impossible for him to experience Christ. But because he became another kind of person, one who served by the Spirit of God, boasted in Christ Jesus, and had no confidence in the flesh, he could enjoy Christ and experience Him in a very rich way. We also should be those who have no confidence in the flesh, in our natural ability, or in our heritage or tradition. Rather, we should be those who serve God by the Spirit, who boast in Christ, and who put no trust in the flesh. If we are such persons, we shall have the genuine experience of Christ
21虽然我们不是热中犹太教者，但在原则上，我们可能和热中犹太教者一样。尽管我们已经重生，我们可能仍然活在堕落的性情里，夸耀我们在肉体里所作的，并且信靠我们天然的资格。我们已经指出，三章二节的犬类、作恶的、和妄自行割的，分别是指堕落的性情、行为和宗教。我们若继续照著我们的旧性情生活，以我们凭自己所作的夸口，又信靠我们的资格，我们就与热中犹太教者一样。结果，我们就会在召会里制造难处，我们就不能在经历基督的事上长进。为了要经历基督，我们必须凭神的灵，不凭堕落的性情事奉；在基督里夸口，不夸自己的行为；并且不信靠我们天然的资格，只信靠主。这乃是经历基督的秘诀。我们心里可能以为自己和热中犹太教者不同。但是，我们可能仍然活在老旧的性情里，以我们的行为夸口，并且信靠我们天然的资格。我没有把握说，大多数的圣徒会完全定罪他们堕落的性情。相反的，许多人还是照著『犬类』的性情生活、行动并活动。此外，我们多多少少还以我们的行为夸口，认为自己既聪明又能干。而且，我们还可能信靠我们的肉体，信靠我们天然的资格。
21Although we are not Judaizers, in principle we may actually be the same as the Judaizers were. Even though we have been regenerated, we may continue to live in our fallen nature, boast in what we do in the flesh, and have confidence in our natural qualifications. We have pointed out that in 3:2 the dogs, the evil workers, and the concision refer respectively to the fallen nature, deeds, and religion. If we continue to live according to our old nature, boast in what we do in ourselves, and have confidence in our qualifications, we shall be the same as the Judaizers. As a result, we shall cause problems in the church, and we shall not be able to progress in the experience of Christ. In order to experience Christ, we must serve by the Spirit of God, not by our fallen nature; boast in Christ, not in our own doings; and not trust our natural qualifications, but trust only in the Lord. This is a secret to the experience of Christ. We may consider within ourselves that we are different from the Judaizers. However, we may still live in our old nature, boast in our deeds, and have trust in our natural qualifications. I do not have the assurance that most of the saints fully condemn their fallen nature. Instead, many may still live, move, and act according to the “dog” nature. Furthermore, to some extent at least, we may still boast in our deeds, considering ourselves intelligent and capable. Moreover, we also may have confidence in our flesh, in our natural qualifications
22我们都要深刻且切身的摸著腓立比三章的这几节，这是很重要的。我们需要主的光来光照我们，使我们看见我们的性情、我们的行为、以及我们对肉体的信靠。我们若被主照明，就要承认，虽然我们已经蒙了重生，成为神的儿女，有了神圣的生命和性情，但是我们仍然太活在我们『犬类』的性情里。不错，我们有权利宣告我们是神的儿女这事实。但是，如果这宣告与我们每日的经历背道而驰，这对我们就不过是道理。有一天，当主在这事上光照你的时候，你会仆倒在主面前，承认你的性情是何等不洁。然后，你会定罪你凭堕落的性情所作的每一件事。你会看见，在神眼中，在堕落性情里所作的一切，都是邪恶的，都是该被定罪的。已往我们夸自己的行为和资格。但是，总有一天，我们不再夸肉体同肉体的资格，反而要定罪牠。然后，我们就只在基督里夸口，并且明白在自己里面，我们完全没有夸口的立场。
22It is important that we all be deeply and personally touched by these verses in Philippians 3. We need the Lord’slight to shine on us concerning our nature, our deeds, and our confidence in the flesh. If we are enlightened by the Lord, we shall confess that although we have been regenerated to become children of God with the divine life and nature, we still live too much in our “dog” nature. Yes, we have a right to proclaim the fact that we are children of God. But if this declaration is contrasted with our daily experience, it may be little more than a doctrine to us. One day, when the light shines on you concerning this, you will want to prostrate yourself before the Lord and confess how unclean your nature is. Then you will condemn everything you do by your fallen nature. You will see that in the eyes of God whatever is done in the fallen nature is evil and worthy of condemnation. Formerly, we boasted in our deeds and qualifications. But the time will come when instead of boasting in the flesh with its qualifications, we shall condemn it. Then we shall boast in Christ alone, realizing that in ourselves we have absolutely no ground for boasting.
23惟有我们蒙神光照的时候，我们才真能说，我们不信靠天然的资格、能力或聪明。那时，我们才能见证说，我们完全信靠主。这样蒙主光照之后，我们就能彀经历基督。我盼望我们当中许多人能看见这光，从仅仅客观领会这些经节，转到对基督主观的享受与经历里。
23Only when we have been enlightened by God shall we be able to say truly that we have no trust in our natural qualifications, ability, or intelligence. Only then shall we be able to testify that our confidence is wholly in the Lord. After we are enlightened in this way, we shall be able to experience Christ. I hope that many among us will see this light and turn from a mere objective understanding of these verses to the subjective enjoyment and experience of Christ