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腓立比书生命读经 · 第19篇

以认识基督为至宝

The Excellency of the Knowledge of Christ
1读经：腓立比书三章五至八节。在腓立比三章八节保罗说，『我也将万事看作亏损，因我以认识我主基督耶稣为至宝。』在本篇信息中，我们要来看以认识基督为至宝。
1Scripture Reading: Phil. 3:5-8 In 3:8 Paul says, “I count also all things to be loss on account of the excellency of the knowledge of Christ Jesus my Lord.” In this message we shall consider the excellency of the knowledge of Christ
2律法与基督的对比保罗写三章五至八节的时候，毫无疑问是想到律法与基督的对比。保罗对基督与律法，都有许多的经历。藉著他的经历，他对基督和律法都得著完全的认识。律法和基督是组成圣经的两大要素。就一面说，旧约主要是以律法为基本因素而组成的。所以旧约可视为一本律法书。相反的，新约是以基督为基本、管治的因素而组成的。因此，旧约是以律法为基础，新约是以基督为基础。
2THE CONTRAST BETWEEN THE LAW AND CHRIST As Paul was writing 3:5-8, he was no doubt mindful of the contrast between the law and Christ. Paul had much experience both with Christ and with the law. Through his experience, he gained a full knowledge both of Christ and of the law. The law and Christ are two major factors in the composition of the Bible. In a sense, the Old Testament is composed mainly with the law as a basic factor. It may be regarded as a book of the law. The New Testament, on the contrary, is composed with Christ as the basic and governing factor. Hence, the Old Testament is based on the law, and the New Testament is based on Christ
3保罗对律法与基督都很有认识。在犹太教的年日里，他对律法得著了详尽的认识。他的认识不是局外人的认识，乃是一个极其热心的内行人的认识。不过，当保罗写腓立比书的时候，他已经从律法之下迁到基督里。不仅如此，他还对基督这奇妙、包罗万有、延展无限的人位有认识，有经历。保罗活在这人位里，所以他能彀说自己是在基督里的人。（林后十二2。）腓立比三章五至六节的『按』，也可译作『照著』，共用了三次，说到律法、热心和义。七至八节的『因』，也可译作『由于』，也共用了三次，两次说到基督，一次说到对基督之认识的至宝。基督是与律法、向律法的热心、以及律法上的义相对；对基督之认识的至宝，以及基督自己，是与万事和律法相对。保罗因基督，并因对基督之认识的至宝，就丢弃了律法、向律法的热心、以及律法上的义和其他的万事。这指明基督以及对基督之认识的至宝，远超过律法和万事。
3Paul was very knowledgeable concerning both the law and Christ. Through his years in Judaism, he gained a detailed knowledge of the law. His knowledge was not that of an outsider, but of a very zealous insider. But by the time Paul wrote the book of Philippians, he had been transferred out from under the law into Christ. Furthermore, he had both the knowledge and the experience of the wonderful, all-inclusive, and extensive Person of Christ. Paul lived in this Person and could therefore speak of himself as a man in Christ (2 Cor. 12:2). The phrase as to in 3:8, which may also be rendered “according to,” is used three times in verses 5 and 6, referring to the law, zeal, and righteousness. The phrase on account of, which may also be rendered “because of,” is also used three times, in verses 7 and 8, referring to Christ, the excellency of the knowledge of Christ, and Christ again. Christ stands in contrast to the law, the zeal for it, and the righteousness in it. The excellency of the knowledge of Christ and Christ Himself are in contrast to all other things, including the law. On account of Christ and the excellency of the knowledge of Christ, Paul gave up the law, his zeal for it, the righteousness in it, and all other things. This indicates that Christ and the excellency of the knowledge of Him are far superior to the law and all other things.
4照八节所说，保罗不仅因他以认识基督为至宝，而将万事看作亏损，并且已经亏损万事；他实际上更是将万事看作粪土。粪土的原文指扔给狗的渣滓、垃圾、脏物；因此是狗食、粪土。这些东西与基督无法相比。我们必须领悟，在三章八节保罗不是说以基督为至宝，乃是说以认识基督为至宝，这点非常重要。许多读腓立比书的人，将以认识基督为至宝，领会成以基督自己为至宝。然而，保罗特别且明确的说以认识基督为至宝。保罗对基督的认识是极其宝贵的。因他以这样的认识为至宝，他就愿意亏损万事。在七节保罗说『因基督』；但是在八节里，他进一步又说，『因我以认识我主基督耶稣为至宝。』八节多了『我主』二字，指明当保罗写信的时候，他满了对基督亲密、柔细的感觉。对主耶稣的宝贵所生发的柔细感觉，在他里面升起，叫他说出『我主基督耶稣』。保罗非常看重以对他亲爱的主耶稣基督的认识为至宝。
4According to verse 8, Paul not only counted all things to be loss on account of the excellency of the knowledge of Christ and suffered the loss of all things, but he actually counted them to be refuse. The Greek word for refuse denotes “dregs, rubbish, filth, what is thrown to the dogs; hence, dog food, dung.” There is no comparison between such things and Christ. It is important to realize that in 3:8 Paul does not speak of the excellency of Christ, but of the excellency of the knowledge of Christ. Many readers of Philippians take the word excellency to refer not to the knowledge of Christ, but to Christ Himself. However, Paul specifically and definitely speaks of the excellency of the knowledge of Christ. Paul’s knowledge of Christ was excellent. On account of the excellency of this knowledge, he was willing to suffer the loss of all things. In verse 7 Paul says “on account of Christ,” but in verse 8 he goes further and says “on account of the excellency of the knowledge of Christ Jesus my Lord.” The addition of the words my Lord indicates that as Paul was writing, he was filled with intimate, tender feelings concerning Christ. Tender feelings concerning the preciousness of the Lord Jesus rose up within him, causing him to speak of “Christ Jesus my Lord.” Paul placed great value on the excellency of the knowledge of his dear Lord Jesus Christ.
来自基督人位的宝贵
DERIVED FROM THE EXCELLENCY
OF THE PERSON OF CHRIST
5以认识基督为至宝，是来自祂人位的宝贵。犹太人认为神藉摩西所赐的律法，是人类历史中的至宝；因此，他们为律法发热心。保罗曾经那样发热心。然而，当神将基督启示给他，（加一15～16，）他就看见基督的宝贵、超绝、无上的宝贝和超凡的价值，是远过于律法的。他对基督的认识，结果叫他以认识基督为至宝。因此，他不仅将律法，以及根据律法所建立的宗教看作亏损，也将万事看作亏损。在这里保罗并不是直接说以基督为至宝，乃是说以认识基督为至宝。腓立比三章八节的认识，并不是属于基督的认识，或基督自己所拥有的认识，乃是我们对基督主观的认识。对你而言，那一样更宝贵─是基督的人位，还是你对基督的认识？根据道理或看法，你可能会说，基督的人位比对基督的认识更宝贵。但是保罗能从经历说，更宝贵的乃是对基督的认识。
5The excellency of the knowledge of Christ is derived from the excellency of His Person. The Jews consider the law of God given through Moses the most excellent thing in history. Hence, they are zealous for the law. Paul participated in that zeal. But when Christ was revealed to him by God (Gal. 1:15-16), he saw that the excellency, the super - eminence, the supreme preciousness, the surpassing worth, of Christ far exceeded the excellency of the law. His knowledge of Christ issued in the excellency of the knowledge of Christ. On account of this, not only did he count the law and the religion founded on the law to be loss, but he counted all things loss. Here Paul speaks not directly of the excellency of Christ, but of the excellency of knowing Christ. The knowledge in 3:8 is not the knowledge that belongs to Christ, the knowledge that Christ Himself has; it is our subjective knowing of Christ. To you, which is more excellent — the Person of Christ or your knowing Christ? According to doctrine or opinion, you may say that the Person of Christ is more excellent than the knowledge of Christ. However, Paul, speaking from his experience, could say that it is the knowledge of Christ which is more excellent.
6我们已经指出，以认识基督为至宝，是来自祂人位的宝贵。毫无疑问，就基督自己而言，祂是至宝。但是，我们若不认识基督，我们怎会认识祂的宝贵？我们若对基督的宝贵缺少认识，祂的宝贵对我们就毫无意义。保罗在往大马色的路上那次经历之前，他对基督没有任何认识。他宝爱律法，以律法为至宝。保罗为律法的热心表明他珍赏律法。他的热心是出自他的珍赏。保罗当然以对律法的卓越认识为傲。尽管基督远比律法宝贵，但保罗却不认识基督。然而，在他悔改信主的时候，神将这至宝的一位启示给他。有了基督这启示之后，保罗开始对基督有了认识。他开始认识基督之后，就逐渐领悟，从迦玛列所领受对律法的认识，远逊于对基督的认识。保罗写三章五至八节时知道这个对比，所以能说出以认识基督为至宝，并且为这认识的至宝亏损万事。当然，至宝就在基督的人位里面。但是，为著我们的经历，我们对这至宝的体验是在于我们的认识。我们若缺少认识，就绝对无法体验这人位是何等的宝贵。惟有当我们认识祂的宝贵时，我们才会以认识基督为至宝。这样以认识基督为至宝，是何等的宝贵！
6We have pointed out that the excellency of the knowledge of Christ is derived from the excellency of His Person. There can be no doubt that in Himself Christ is excellent. But if we do not have the knowledge of Christ, how shall we know His excellency? If we lack the knowledge of Christ’s excellency, His excellency will not mean anything to us. Before Paul’s experience on the road to Damascus, he did not have any knowledge of Christ. He treasured the law and regarded it as most excellent. Paul’s zeal for the law was a sign of his appreciation of the law. His zeal came out of his appreciation. Paul certainly was proud of his excellent knowledge of the law. Even though Christ is infinitely more excellent than the law, Paul did not have the knowledge of Christ. But at the time of his conversion, this excellent One was revealed to him. With this revelation of Christ, Paul began to have the knowledge of Christ. After he began to acquire the knowledge of Christ, Paul came to realize that the knowledge of the law received through Gamaliel was far inferior to the knowledge of Christ. Conscious of this comparison as he was writing 3:5-8, Paul could speak of the excellency of the knowledge of Christ and of suffering the loss of all things for the excellency of this knowledge. To be sure, the excellency is in the very Person of Christ. But for our experience, our realization of this excellency depends on our knowledge. If we lack knowledge, there is simply no way for us to realize that this Person is so excellent. Only when we come to know His excellency do we have the excellency of the knowledge of Christ. How precious is this excellency of the knowledge of Christ
基督的包罗万有
THE ALL-INCLUSIVENESS OF CHRIST
7在构成神圣启示之心脏的四卷书─加拉太书、以弗所书、腓立比书和歌罗西书中，保罗揭去帕子，给我们看见基督是谁，以及基督的所是。基督是包罗万有的，也是延展无限的，祂是宇宙中一切正面事物的实际。祂是神、人、永远、光、以及生命的实际。我们实在没有充分的言语来表明基督是谁，以及基督的所是。你在主的恢复里，得著加拉太书、以弗所书、腓立比书和歌罗西书向你打开之前，你对基督认识到甚么程度？也许你只知道，基督是神的儿子，父因著祂的怜悯，差遣基督，为了拯救罪人死在十字架上。你知道祂是童女所生，死在十字架上，从死人中复活，并且被高举到诸天之上。你相信祂是你亲爱的救赎主，是你宝贵的拯救主，这样你便得救了。然后你知道你需要祂帮助你，过一种荣耀父的生活。这样认识基督虽好，但是对祂这样的认识太有限了。
7In the four books that makeup the heart of the divine revelation — Galatians, Ephesians, Philippians, and Colossians — Paul opens the veil to show us who Christ is and what Christ is. Christ is all-inclusive and all-extensive, the reality of every positive thing in the universe. He is the reality of God, man, eternity, light, and life. We simply do not have adequate words to declare who and what Christ is. What was the extent of your knowledge of Christ before the books of Galatians, Ephesians, Philippians, and Colossians were opened to you in the Lord’s recovery? Perhaps you knew only that Christ is the Son of God sent by the Father in His mercy to die on the cross for the salvation of sinners. You knew that He was born of a virgin, that He died on the cross, that He was raised from among the dead, and that He was exalted to the heavens. You believed in Him as your dear Redeemer and precious Savior, and in this way you were saved. Then you realized that you need Him to help you live in such a way as to glorify the Father. It is good to know Christ in this way, but this knowledge of Him is far too limited.
8四十八年以前，我对基督的认识也是这么有限。但是，从一九三二年开始，主藉著祂的恢复，渐渐揭去帕子，使我对祂有更完满的认识。一点一点的，帕子就都挪去了。我相信，主恢复里的许多圣徒都能作同样的见证。直到最近我才注意到基督的延展无限。有一天，当我正说到歌罗西书所启示的基督时，我自然而然用『延展无限』一辞；并且指出歌罗西书所启示的基督是延展的，甚至是延展无限的，因为基督比整个宇宙更广阔。祂是无法测量、无限无量的。因此，祂不仅是包罗万有的，也是延展无限的。照圣经所说，基督实在是包罗万有的。一九三二年，我初次看见基督的包罗万有，就循著这条线来尽职事。虽然圣经清楚的启示基督的包罗万有，但是许多信徒听见我们这样说，还大感惊奇。
8Forty-eight years ago, I also had such a limited knowledge of Christ. But beginning in 1932 the Lord through the recovery has gradually been opening the veil that I may have a fuller knowledge of Him. Little by little, the veil has been taken away. I believe that many saints in the Lord’s recovery can give the same testimony. Only recently have I been impressed with the extensiveness of Christ. One day as I was speaking on the Christ revealed in Colossians, I spontaneously used the term extensive and pointed out that the revelation in Colossians concerning Christ is extensive, even all- extensive, for Christ is more extensive than the whole universe. He is immeasurable, limitless. Hence, He is not only all-inclusive, but also all-extensive. According to the Bible, Christ truly is all-inclusive. In 1932 I first began to see the all-inclusiveness of Christ and to minister along this line. Although Christ’sa ll- inclusiveness is clearly revealed in the Bible, many believers are greatly surprised when they hear us speak of it
9歌罗西二章十六至十七节说，『所以不拘在饮食上、或在节期、月朔、或安息日方面，都不可让人论断你们，这些原是要来之事的影儿，那实体却属于基督。』这些经节指明，基督是我们的吃喝、节期、月朔和安息日。祂是宇宙中一切正面事物的实体、实际和实质。祂是我们所呼吸之空气的实际，也是我们所吃之食物的实际，还是我们所享受之阳光的实际。此外，祂是三一神的实际，也是人的实际。我们教导基督是包罗万有的，是宇宙中一切正面事物的实际时，有些人竟然指控我们教导泛神论。他们指控我们把神等同于物质的受造之物。我们彻底弃绝泛神论，并且宣告这是属魔鬼的教训；我们绝没有传泛神论。然而，照圣经所说，我们的确教导说基督是神，是人，也是一切正面事物的实际。但这并不是说，宇宙中物质的事物就是神自己。我们不是神，我们也绝不会在神格上变成神。然而，基督在我们里面；并且实际说来，祂甚至要逐渐变成我们。歌罗西三章十至十一节说，『并且穿上了新人；这新人照著创造他者的形像渐渐更新，以致有充足的知识；在此并没有希利尼人和犹太人、受割礼的和未受割礼的、化外人、西古提人、为奴的、自主的，惟有基督是一切，又在一切之内。』这两节也指出基督的包罗万有。在新人，身体，召会里，没有希利尼人，也没有犹太人。同样的，没有中国人和美国人、德国人和法国人。在新人里，基督是一切，又在一切之内。祂是一切的肢体，又在一切的肢体之内。这意思是说，在新人里，基督是你，基督是我。祂实在是包罗万有，也是延展无限的。
9Colossians 2:16 and 17 say, “Let no one therefore judge you in eating and in drinking or in respect of a feast or of a new moon or of Sabbaths, which are a shadow of things to come, but the body is of Christ.” These verses indicate that Christ is our eating, drinking, feast, new moon, and Sabbath. He is the body, the reality, the substance, of all the positive things in the universe. He is the reality of the air we breathe, of the food we eat, and of the sunshine we enjoy. Furthermore, He is the reality of both the Triune God and of man. When we teach that Christ is all - inclusive, the reality of all positive things in the universe, some go so far as to accuse us of teaching pantheism. They accuse us of identifying God with the material creation. We utterly repudiate pantheism and declare that it is a devilish teaching. We do not preach pantheism in any way. However, according to the Bible, we do teach that Christ is God, man, and the reality of all positive things. But this does not mean that the material things in the universe are God Himself. We are not God and we never shall become God. Nevertheless, Christ is in us and, in a very real sense, He is even becoming us. Colossians 3:10 and 11 say, “And having put on the new man, which is being renewed unto full knowledge according to the image of Him who created Him; where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, freeman, but Christ is all and in all.” These verses also point to the all - inclusive ness of Christ. In the new man, the Body, the church, there cannot be Greek and Jew. Likewise, there cannot be Chinese and American, German and French. In the new man Christ is all and in all. He is all the members and in all the members. This means that in the new man Christ is you and Christ is me. He truly is all - inclusive and all-extensive.
我们急切需要
OUR URGENT NEED
10保罗从前在犹太教中的时候，对包罗万有的基督是盲目的。基督一直存在，是延展无限的一位，保罗对祂却一无所知。那时，保罗对律法有透彻、卓越的认识。但是有一天，他在往大马色的路上，基督向他显现，呼叫他，说，『扫罗，扫罗，你为甚么逼迫我？』（徒九4。）虽然保罗不认识基督，也看不见基督，他却一直逼迫基督。保罗得著主的启示，悔改归主之后，就有鳞片从眼睛上掉下来。他的眼睛被开启，就开始看见基督并认识基督。他越看见基督，就越认识基督。所以，他在腓立比三章八节说，他以认识他的主基督耶稣为至宝。
10When Paul was still in Judaism, he was blind to the all- inclusive Christ. Christ existed as the all-extensive One, but Paul was totally ignorant of Him. At that time, Paul had a thorough and excellent knowledge of the law. But one day, as he was on the road to Damascus, Christ appeared to him, called to him, and said, “Saul, Saul, why persecutest thou me?” (Acts 9:4). Although Paul did not know Christ and was blind to Christ, he was nevertheless persecuting Him. After the Lord was revealed to him and he was converted, scales fell from his eyes. His eyes having been opened, he began to see Christ and to know Him. The more he saw Christ, the more he received the knowledge of Him. This is the reason he speaks in Philippians 3:8 of the excellency of the knowledge of Christ Jesus his Lord
11对基督的认识确实是至宝。你若见证基督是至宝，却对祂没有认识，那你只不过是根据传统说说而已。事实上，你的话语极其无知。因著你自己对基督没有卓越的认识，你所说的是你不知道的。除非我们对基督有卓越的认识，不然，我们无法说基督是宝贵的。我们急切需要对基督至宝的认识。保罗迫切要得著对基督至宝的认识，到一个地步，他愿意因这认识，将万事看作亏损。
11There surely is such a thing as the excellency of knowing Christ. If you testify that Christ is excellent but do so without having the knowledge of Him, you will be speaking merely according to tradition. Actually your word will be uttered in ignorance. You will be speaking something you do not know, because you yourself have not received the excellent knowledge concerning Christ. Unless we have the excellent knowledge of Christ, we cannot say that Christ is excellent. We urgently need the excellent knowledge of Christ. Paul was so desperate to have the excellency of the knowledge of Christ that he was willing to count all things loss on account of this knowledge
12我们可以用观光客在香港购物为例，说明如何得著对基督之认识的至宝。那里的商人知道如何陈列他们的货品，特别是珠宝，以吸引观光客。观光客看见展示的珠宝，通常都很兴奋。进一步的，他们认识了这些东西的宝贵。他们进入商店之前，对这些珠宝的宝贵毫无所知。一旦他们看见了，也知道了这些东西的宝贵，就愿意付代价来得著牠们。同样，我们需要有启示，知道基督的宝贵，祂的无上宝贝。在本篇信息中，我的负担不是在道理的一面；我的负担乃是，我们都要看见异象，得著基督是至宝的启示。我们若得了基督是至宝的启示，我们自然会以认识基督为至宝。三章八节说到以认识基督为至宝，而对基督真实的经历乃是在十节。不过，对基督的认识是基本的。我们所说的认识，实际上是指关乎基督和祂是至宝的启示，异象。当保罗在宗教里瞎眼的时候，他看不见基督；他只能看见律法。因此，他以认识律法为至宝。但是，基督向他启示之后，他就开始以认识基督为至宝。他被对基督之认识的至宝所夺取，并且因著这认识的缘故，愿意丢弃万事，看作亏损。
12Gaining the excellency of the knowledge of Christ may be illustrated by the experience of tourists shopping in Hong Kong. The merchants there know how to display their products, especially jade, in a way to make them very attractive to tourists. Often when tourists see precious items on display, they become excited. Furthermore, they acquire a knowledge of the excellency of these things. Before they entered the store, they did not know anything of the excellency of these precious items. But once they saw them and gained the excellency of the knowledge concerning them, they were willing to pay the price to possess them. In like manner, we need a revelation of Christ’s excellency, of His supreme preciousness. My burden in this message is not related to doctrine; my burden is that we see a vision and receive a revelation of the excellency of Christ. If we have a revelation of Christ’s excellency, we shall automatically have the excellency of the knowledge of Christ. The excellency of the knowledge of Christ is in 3:8, whereas the actual experience of Christ is in 3:10. The knowledge of Christ, however, is basic. By knowledge we actually mean a revelation, a vision, concerning Christ and His excellence. When Paul was blind and in religion, he could not see Christ; he could see only the law. Thus, he had the excellency of the knowledge of the law. But after Christ was revealed to him, he began to have the excellency of the knowledge of Christ. He was captured by the excellency of knowing Christ, and for the sake of this knowledge, he was willing to drop all things and count them to be loss