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腓立比书生命读经 · 第2篇

在腓立比的召会

THE CHURCH IN PHILIPPI
1读经：腓立比书1:1-11,19,27;2:1-2;4:2,14-18。在本篇信息中，我们要来看在腓立比的召会的一些特点。腓立比是古罗马帝国马其顿省的主要城市。（徒十六12。）藉著保罗第一次去欧洲尽职的旅程，（10～12，）欧洲的第一个召会在这城兴起了。
1Scripture Reading: Phil. 1:1-11, 19, 27; 2:1-2; 4:2, 14-18 In this message we shall consider certain features of the church in Philippi. Philippi was the chief city in the province of Macedonia of the old Roman Empire (Acts 16:12). Through Paul’s first ministry journey to Europe (Acts 16:10-12), a church was raised up in this city, the first church in Europe
壹 建立得有秩有序
I. ESTABLISHED IN GOOD ORDER
2腓立比一章一节保罗说，『基督耶稣的奴仆，保罗和提摩太，写信给所有在腓立比，在基督耶稣里的圣徒，同诸位监督和诸位执事。』这节指明在腓立比的召会建立得很有秩序。请注意保罗说到『圣徒，同诸位监督和诸位执事』。整本新约只在这一处有这样的说法。保罗说到圣徒，同诸位监督和诸位执事，是很有意义的。每个地方召会，这独一的一班人，乃是由众圣徒组成的。众圣徒是地方召会的组成分子。圣徒中间有带头的人，新约称之为长老或监督。监督是地方召会的长老。（徒二十17，28。）『长老』是说到人，『监督』是说到功用。监督就是尽功用的长老。这里说监督，不说长老，指明那些长老很尽责。
2In Philippians 1:1 Paul says, “Paul and Timothy, slaves of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, with the overseers and deacons.” This verse indicates that the church in Philippi was established in good order. Notice that Paul speaks of “the saints...with the overseers and deacons.” This is the only place in the New Testament where such an expression is found. It is significant that Paul speaks of the saints with the overseers and deacons. In every local church the unique group consists of the saints. The saints are the components of a local church. Among the saints there are leading ones, which the New Testament describes as elders or overseers. Overseers are the elders in a local church (Acts 20:17, 28). “Elder” denotes the person, whereas “overseer” denotes the function. When an elder functions, he exercises oversight. Hence, he is an overseer. Here overseers are mentioned instead of elders to indicate that the elders were proper in their responsibility
3在第二世纪，以格那提（Ignatius）教导人说，监督高于长老。他声言长老是地方性的，而监督行使职权的区域比地方来得大。然而，以格那提的观念完全与圣经相反。新约清楚的指明，长老就是监督，监督就是长老。两种称谓是指同一班人。长老在召会中履行其职责时，乃是尽监督的功用。因此，监督与长老并不是两班人。在腓立比一章一节，保罗也题到执事。执事是地方召会中，在监督指导下服事的人。（提前三8。）英文的执事（deacon）是希腊字狄奥克诺斯（diakonos）的英语化形式，意思是服事的人。
3In the second century, Ignatius taught that the overseers, or bishops, are higher than the elders. He claimed that the elders are local and that the overseers, bishops, exercise authority in an area greater than a locality. Ignatius’ concept, however, is altogether contrary to the Scriptures. The New Testament indicates clearly that the elders are the overseers and that the overseers are elders. Both titles refer to the same people. When an elder is carrying out his responsibility in the church, he is functioning as an overseer. The overseers, therefore, are not a group of people different from the elders. In 1:1 Paul also mentions the deacons. Deacons are the serving ones in a local church under the direction of the overseers (1 Tim. 3:8). The English word deacon is an anglicized form of the Greek word diakonos, which means “a serving one
4腓立比一章一节给我们看见，地方召会是由众圣徒，同领头的监督和服事的执事组成的，这指明在腓立比的召会很有秩序。保罗不是说，圣徒『与』诸位监督和诸位执事，乃是说『同』诸位监督和诸位执事。繙作『同』的希腊字是个介系词，实际上是『偕同』的意思。如果保罗用的是连接词『与』，而不是介系词『同』，就指明在地方召会中该有三班人─圣徒、监督和执事。但是他用『同』，就指明召会并不是分为这三班人。
4Philippians 1:1, which shows that a local church is composed of the saints with overseers to take the lead and deacons to serve, indicates that the church in Philippi was in good order. Paul did not say “to all the saints and the overseers and deacons”; he said “all the saints with the overseers and deacons.” The Greek preposition rendered with actually means “together with.” If Paul had used the conjunction and instead of the preposition with, this would indicate that in a local church there should be three groups of people — the saints, the overseers, and the deacons. But his use of with indicates that there are not three such groups in the church.
5今天组织基督教的观念是说，召会里要有各种不同的阶级。但是，地方召会中的信徒有不同的阶级是违反圣经的。新约圣经启示，地方召会只有一班人，而这一班人是由所有的圣徒组成的。在圣灵的引导之下，保罗刻意且慎重的用了介系词『同』，而不用连接词『与』。保罗用介系词而不用连接词是很有意义的。这指明在任何地方，只该有一个召会，包括当地所有的圣徒。我们感谢主，虽然有各种的分裂，主却已经把我们恢复到召会起初的立场上：一地一会，包括所有的圣徒这独一的一班人。
5The concept of today’s organized Christianity is to have various distinct classes of people within the church. It is against the Bible, however, to have different classes of believers in a local assembly. The New Testament reveals that in a local church there is a unique group, and this group is composed of all the saints. Writing under the leading of the Holy Spirit, Paul wrote in a deliberate, cautious way, using the preposition with and not the conjunction and. Paul’su se of the preposition instead of the conjunction is very significant. It indicates that in any locality there should be just one church, which must include all the saints in that locality. We thank the Lord that in spite of all the divisions, we have been recovered to the original standing of the church: that of one church in a locality including all the saints as the unique group of people
II. FELLOWSHIPPING
贰 在推广福音上有交通
IN THE FURTHERANCE OF THE GOSPEL
6在腓立比的召会也在推广福音上与保罗有交通。在一章五节，保罗说到『你们从头一天直到如今，在推广福音上所有的交通』。这里的交通，意思是有分、交接。同一个希腊字在罗马十五章二十六节也繙作『交通』，而在希伯来十三章十六节繙作『供输』。在腓立比的圣徒，藉著使徒保罗的职事，在福音上有交通，有分于福音的推广。这样的有分，包括在财物上供给使徒，（腓四10，15～16，）结果使福音得著推广。这种交通，使他们脱离个人主义和不同的心向，含示他们与使徒保罗是一，也彼此是一。这给他们立场经历并享受基督，这是本书的要点。经历并享受基督的生活，乃是推广福音、传扬福音的生活；不是个人的，乃是团体的。因此这里说，『在推广福音上所有的交通。』我们在推广福音上越有交通，就越经历并享受基督。这杀死我们的己、野心、喜好和选择。
6The church in Philippi also had fellowship with Paul in the furtherance of the gospel. In 1:5 Paul speaks of “your fellowship unto the gospel from the first day until now.” Fellowship here means “participation, communication.” The same Greek word is translated “contribution” in Romans 1 5:2 6 and “sharing” in Hebrews 1 3:1 6. The saints in Philippi had fellowship unto the gospel, participating in the furtherance of the gospel through the apostle Paul’s ministry. This participation included their financial contributions to the apostle (4:10, 15-16), which issued in the furtherance of the gospel. This kind of fellowship, which kept them from being individualistic and diversely minded, implies their oneness with the apostle Paul and with one another. This gave them the ground for their experience and enjoyment of Christ, which is the main point of this book. The Christ- experiencing-and-enjoying life is a life in the furtherance of the gospel, a gospel-preaching life, not individualistic but corporate. Hence, there is “the fellowship unto the gospel.” The more fellowship we have in the furtherance of the gospel, the more Christ we experience and enjoy. This kills our self, ambition, preference, and choice.
7因著腓立比的信徒有分于福音的推广，有分于神照著祂的经纶而有在地上的行动，他们就与保罗同享恩典。同享恩典，就是一同有分于并享受经过过程之三一神作恩典。使徒在辩护、证实福音时是这样享受恩典的人，而腓立比的圣徒乃是他这恩典的同享者。恩典就是三一神经过种种过程，来成为我们的享受。藉著与保罗在推广福音上有交通，腓立比人也享受这恩典。按照希腊文的用辞，他们成了保罗恩典的同享者，分享保罗所享受的恩典。在腓立比的召会也为保罗祷告，（一，）使他的喜乐满足，并叫他欢喜，（二1～2，）且供给他物质上的需要。毫无疑问，这是非常美好的召会。
7As the Philippian believers were sharing in the furtherance of the gospel, in the furtherance of God’s move on earth according to His economy, they were partakers with Paul of grace. Those who partake of grace are those who share and enjoy the processed Triune God as grace. The apostle was such a one in the defense and confirmation of the gospel, and the saints at Philippi were joint-partakers with him in this grace. Grace is the Triune God processed to be our enjoyment. By having fellowship unto the gospel with Paul, the Philippians enjoyed this grace. According to the expression in Greek, they became partakers of Paul’s grace, of the very grace he enjoyed. The church in Philippi also prayed for Paul (1:1 9), made his joy full and caused him to rejoice (2:1-2), and 19 supplied his material need. There is no doubt that this church was very good.
8参在他们中间有不合尽管在腓立比的召会建立得很有秩序，且与保罗在推广福音上有交通，然而在他们中间仍有不合。由此我们看见，不合是很难避免的。任何时候，任何地方都可能有不合。不合起源于我们的意见；意见来自心思─魂的主要部分。在腓立比书中，保罗时常说到魂、心思和思念。在一章二十七节和二章二十节，他用『同魂』一辞；在二章二节，他说到『魂里联结』。今天我们在召会生活中必须在魂里是一。基督徒常说在主里是一，或在灵里是一，但你听信徒说过在魂里是一么？除非我们在魂里是一，否则，我们的一就不实际。我们的一不过是隔墙拉手。基督徒谈论合一，但他们仍然各持己见。保罗对一的观念是不同的，在腓立比书中他明白指出，我们必须在魂里是一。
8III. HAVING DISSENSIONS AMONG THEMSELVES Although the church in Philippi was established in good order and had fellowship with Paul in the furtherance of the gospel, there was nevertheless dissension among them. By this we see that it is very difficult to avoid dissension. It can exist anywhere and at any time. The source of dissension is our opinions. Opinions come from the mind, the main part of the soul. In the book of Philippians Paul speaks often of the soul, the mind, and thinking. In 1:27 he uses the expression with one soul, and in 2:2, the expression joined in soul. In 2:20 he uses the term like-souled. We in the church life today need to be one in the soul. Christians frequently speak of being one in the Lord or one in the Spirit, but have you ever heard believers speak of being one in the soul? Until we are one in soul, there is no practicality to our oneness. Our oneness will be that of shaking hands over the fence. Christians talk about oneness, but they still hold to their dissenting opinions. Paul’s concept of oneness was different. In Philippians he makes it clear that we need to be one in soul
9要在魂里是一，我们的心思必须变化且更新。罗马十二章二节说到藉著心思的更新而变化。你的心思很可能非常老旧，甚至年轻人也可能如此。但如果你的心思得了更新，就算你是个老人，你的心思也会是新的，是新鲜的。我能见证，基督从来没有以任何方式屈改我的心思，但是祂的确一直在更新我的心思。
9In order to be one in soul, we need to be transformed and renewed in our mind. Romans 1 2:2 speaks of being transformed by the renewing of the mind. It is quite possible that your mind is very old. This may even be true of young people. But if your mind has been renewed, it will be new and fresh, even though you may be an elderly person. I can testify that Christ has never bent my mind in any way, but He certainly has been renewing it.
10我们的心思老旧有一个原因，就是我们忘不掉已往的不愉快。几年前发生在你身上的一件事，到如今你还不愿忘记。这意思是说，就在这一件事上，你没有赦免人，因为真正的赦免含示忘记被得罪的事。因著有些圣徒牢记已往被得罪的事，他们的心思就老旧了。如果我们的心思老旧，便会造成难处，且导致不合。因此，我们都要有更新的心思，这是非常要紧的。腓立比召会惟一的缺点，就是不同的意见所引起的不合。在腓立比四章二节保罗说，『我劝友欧底亚，也劝循都基，要在主里思念相同的事。』这两位带头的姊妹是保罗的同工。然而，她们的思念却不同。她们思念上的不同，可能不是关乎世俗的事，而是与神在地上的行动有关。就著这事，她们在魂里有不同的意见。因这两位姊妹在灵里仍然是一，所以她们没有分裂。但在实行上，她们中间因著观念不同而有不合。这样的不合，在那个非常美好的腓立比召会中，乃是一个缺欠。因著她们中间的不合，腓立比的圣徒就不能同魂传扬福音。（一27。）在二章二节和四章二节，我们看见腓立比的圣徒没有思念相同的事，没有相同的爱，没有在魂里联结，没有思念同一件事。今天在主的恢复中有些圣徒的光景也是一样。主得著这些人来为著祂的恢复，他们知道召会的立场，也尊重这合一的立场。但是，他们不与其他的圣徒思念相同的事，他们没有相同的爱，也没有在魂里联结。他们能说，他们在灵里与众圣徒是一，这是事实；但他们不能说，他们在魂里是一，思念相同的事，甚至思念同一件事。
10One reason for oldness in our mind is that we remember past offenses. Years ago a certain thing may have happened to you, but you are still not willing to forget it. This means that in this particular matter you do not show forgiveness, for genuine forgiveness implies forgetting the offense. Because certain saints remember offenses from the past, their mind is old. If our mind is old, it will cause us problems and lead to dissension. Therefore, it is crucial for us all to have a renewed mind. The only defect in the church in Philippi was the dissension caused by different opinions. In 4:2 Paul said, “I beseech Euodias, and I beseech Syntyche, to think the same thing in the Lord.” These two leading sisters were co-workers with Paul. However, they were not one in their thinking. The differences in their thinking were probably not concerning secular matters, but concerning God’s move on earth. Concerning this, they had different opinions in the soul. Because they were still one in spirit, these sisters were not divided. But in practice there was dissension between them because of their different concepts. This dissension was a shortcoming in that very good church at Philippi. As a result of the dissension among them, the Philippian saints were not one soul in preaching the gospel (1:27). In 2:2 and 4:2 we see that the Philippian saints were not thinking the same thing, not having the same love, not joined in soul, and not thinking the one thing. The situation of certain ones in the Lord’s recovery today is the same. These ones have been caught by the Lord for His recovery. They know the ground of the church and honor this ground of oneness. However, they do not think the same thing as the rest of the saints, they do not have the same love, and they are not joined in soul. They can truthfully say that they are one in spirit with all the saints, but they cannot say that they are one in the soul, thinking the same thing and even the one thing
11思念相同的事和思念同一件事是甚么意思呢？二章二节有这两个说法。保罗在四章二节劝友欧底亚和循都基要思念相同的事。相同的事就是基督自己，而同一件事就是追求基督好赢得祂、抓住祂并占有祂。我们不该认为保罗所说的『相同的事』，是基督以外的任何事物。许多基督教团体有他们自以为是『相同的事』的事物。但是按照保罗所说，『相同的事』乃是基督，而『同一件事』乃是追求基督为要得著祂。按腓立比书的上下文，这点是非常清楚的。
11What does it mean to think the same thing and to think the one thing? Both expressions are found in 2:2. In 4:2 Paul besought Euodias and Syntyche to think the same thing. The same thing is Christ Himself, and the one thing is the pursuing of Christ to gain Him, lay hold of Him, and possess Him. We should not regard any thing other than Christ as the “same thing” spoken of by Paul. Many Christian groups have something that they consider to be the “same thing.” But according to Paul, the “same thing” is Christ, and the “one thing” is the seeking after Christ to possess Him. The context of Philippians makes this very clear.
12思念相同的事─基督，以及思念同一件事─追求基督为要赢得基督，使我们心思受到对付而得更新。心思得更新乃是有新陈代谢的改变，排除旧元素，补充新元素。基督的成分注入我们里面，就除去老旧的成分并取而代之。这个过程叫我们的心思得以更新。即使年轻人也有许多老旧的东西需要清除，并由基督的成分来顶替。我们必须让基督在我们里面，成为那些叫我们的心思得以更新的积极元素。许多人可能消极的运用他们天然的聪明，贯注于那些不愉快或其他消极的事上；然而我们应该受鼓励，将心思置于基督，让我们的心思被基督占有。如果我们的心思没有得著更新，我们中间就会有不合，像有些腓立比的圣徒一样。因为他们固守天然老旧的心思，这个缺点就存在他们中间。
12To think the same thing—Christ—and the one thing— the seeking after Christ to gain Him—causes our mind to be dealt with and renewed. To be renewed in our mind is to have a metabolic change in which the old element is discharged and a new element is supplied. Something of Christ is infused into our being to discharge the old element and to replace it. This process causes our minds to be renewed. Even young people have many old things which need to be discharged and replaced by the element of Christ. We need to allow Christ to become those positive elements in us which cause our minds to be renewed. Whereas many use their natural cleverness in a negative way, perhaps using it to focus on offenses or other negative things, we should be encouraged to set our minds on Christ and to allow our minds to be occupied by Christ. If our mind is not renewed, there will be dissension among us as there was among certain of the Philippian saints. Because they held to the natural mind with its oldness, this defect existed among them
13肆需要更多的知识和辨识
13IV. NEEDING MORE KNOWLEDGE AND DISCERNMENT
一 爱要洋溢
A. In Love That Abounds
14保罗的写作是绝佳的，这可从他没有直接指出腓立比圣徒的缺点上看出来。他并没有说，『亲爱的腓立比人哪，我要你们知道你们缺少爱。』在一章九节他反而说，『我所祷告的，就是要你们的爱，在充足的知识并一切的辨识上，多而又多的洋溢。』这话指明他们的爱不彀、不充足。保罗承认腓立比信徒有些爱，但是他们的爱需要多而又多的洋溢。保罗祷告要他们的爱『在充足的知识并一切的辨识上』洋溢，这是很有意义的。腓立比信徒很有爱，但他们的爱需要多而又多的洋溢，不是愚昧的，乃是有充足的知识；不是无知的，乃是有一切的辨识，使他们能鉴赏更美、不同的事。这应当包括辨识一章十五至十八节不同的福音传扬，以及三章二至三节不同的人。
14The excellence of Paul’s writing is shown in the way he did not directly point out the defect of the Philippian saints. He did not say, “Dear Philippians, I want you to know that you are short of love.” Instead, in 1:9 he said, “And this I pray, that your love may abound yet more and more in full knowledge and all discernment.” These words indicate that their love was not adequate, not sufficient. Paul admitted that the Philippian believers had a certain amount of love, but there was still the need for their love to abound more and more. It is significant that Paul prayed that their love would abound “in full knowledge and all discernment.” The Philippian believers had much love. Yet their love needed to abound, to overflow more and more, not foolishly, but in full knowledge; not in ignorance, but in all discernment, that they might prove by testing the things which differed. This should include discernment of the different preachings of the gospel in 1:15-18 and of the different peoples in 3:2-3
15保罗并没有祷告，要腓立比人的爱在热心和好心好意上洋溢。我们都知道，爱与情感有关。然而，保罗祷告，要他们的爱，在充足的知识和一切的辨识上洋溢，这两样都与心思有关。根据一般人的经历，爱是盲目的。当一个人保守自己心思清明，成为冷静、清晰而有知识的人时，爱就消失了。爱与清明的心思似乎不能并存。一个弟兄若不是愚昧的爱妻子，就是因著悟性清晰、心思清明而对妻子冷淡。保罗祷告，要我们的爱，在充足的知识并一切的辨识上，多而又多的洋溢。希腊文的『辨识』即敏锐的知觉，道德的机智。辨识就是感觉事物的能力。保罗不要腓立比人愚昧的爱；相反的，他鼓励他们用满有知识和辨识的心思、敏锐的知觉、道德的机智来爱。
15Paul did not pray that the Philippians’ love would abound in zeal or in the affection of a good heart. As we all know, love is related to emotion. However, Paul prayed that their love would abound in full knowledge and all discernment, both of which are related to the mind. According to common human experience, love is blind. When a person exercises himself to have a sober mind, when he is calm, clear, and knowledgeable, love is gone. It seems that being loving and having a sober mind cannot exist together. Either a brother loves his wife foolishly, or, being clear in his understanding and sober in his mind, he becomes cold in his love for her. Paul prayed that our love would abound more and more in full knowledge and all discernment. The Greek word for discernment means “sensitive perception, moral tact.” Discernment is the ability to sense things. Paul did not want the Philippians to love in a foolish way. On the contrary, he encouraged them to love with a mind full of knowledge and discernment, sensitive perception, and moral tact
16一章九节保罗所说的知识和辨识，实际上就是基督自己。当我们经历基督，祂就成了我们的知识和辨识。我们缺少知识和辨识，无法辨别不同的福音传扬，原因在于我们对基督缺少经历。
16The knowledge and discernment about which Paul speaks in 1:9 are actually Christ Himself. When we experience Christ, He becomes our knowledge and discernment. The reason we lack the knowledge and the discernment to differentiate between the different kinds of preaching is that we are short of the experience of Christ
二 辨识不同的传扬基督和不同的人
B. To Discern the Different Preachings of Christ and the Different Peoples
17根据一章九节的上下文，保罗的意思是腓立比人需要知识和辨识，来区别保罗的传扬，和热中犹太教之信徒的传扬。我们今天也需要辨识各种不同的传扬。今天在基督徒中间，传扬基督有许多不同的方式，这些方式各有优点。如果一种特殊的传福音方式毫无优点，就无法引人注意。但是，虽然各种传基督的方式有某些正面的特点，我们却必须问说，这样的传扬是否为著神的经纶，是否为著神今天在地上的行动。保罗深处知道，有些腓立比人已经受到热中犹太教之信徒的传扬所打岔。在这些经节里保罗似乎是说，『腓立比人哪，你们有些人已经因著热中犹太教之信徒的传讲，从神的经纶岔了出去。我同意你们要爱这些人。然而，你们的爱应该在充足的知识并一切的辨识上洋溢。不要愚昧的爱人，乃要用知识和敏锐的知觉，清明的爱他们。』
17According to the context of 1:9, Paul’s meaning was that the Philippians needed knowledge and discernment to distinguish between Paul’s preaching and that of the Judaistic believers. We today also need to discern between the many different kinds of preaching. Among Christians today, there are many different ways of preaching Christ. With all these ways, there are certain good points. If there were no good points at all in a particular way of preaching, no one would pay attention to it. But although the different ways of preaching Christ have certain positive features, we must ask whether or not such preaching is for God’secon o my, for His move on the earth today. Deep within, Paul realized that some of the Philippians had been distracted by the preaching of the Judaistic believers. In these verses Paul seemed to be saying, “Philippians, certain of you have been distracted from God’secon o my by the preaching of the Judaistic believers. I agree that you need to love these people. However, your love should abound in full knowledge and all discernment. Don’t love others foolishly—love them soberly, with knowledge and sensitive perception.”
18辨识是领悟的能力，敏锐的洞察事物的能力。一些著名的布道家可能很有知识，口才也很好；但如果我们有辨识，就会了解他们传扬福音的目标，乃是推广他们自己的工作，而不是促进神的经纶。我们要这样辨识别人的传扬福音，就需要更多经历基督。惟有经历基督，才能叫爱在充足的知识并一切的辨识上，在我们里面洋溢。这样的爱供应我们，我们就能爱别人，但不是愚昧的爱。毫无疑问，有些腓立比圣徒赏识热中犹太教之信徒的传扬。为这缘故，保罗祷告叫他们对这等人的爱要在充足的知识并一切的辨识上洋溢。他鼓励腓立比人要爱人，但是要凭著知识和辨识来爱，不要盲目愚昧的爱。
18Discernment is the power of perception, the ability to perceive matters in a sensitive way. Certain famous preachers may be knowledgeable and eloquent. But if we have discernment, we shall realize that the goal of their preaching is the furtherance of their own work, not the advancement of God’secon o my. In order to discern the preaching of others in this way, we need more experience of Christ. Only the experience of Christ can cause love to abound in us in full knowledge and all discernment. Supplied with such a love, we shall love others, but not foolishly. No doubt, certain of the Philippian saints appreciated the preaching of the Judaistic believers. For this reason, Paul prayed that their love for such ones would abound in full knowledge and all discernment. He encouraged the Philippians to love, but to love in knowledge and discernment, not in foolishness and in blindness
三 纯诚无过的鉴赏不同的事
C. Testing by Purity and without Offense
19保罗也祷告叫腓立比人能『鉴赏那更美、不同的事』，且『纯诚无过，直到基督的日子』。（一10。）纯诚，原文意受阳光鉴定过，即试验过，证实是真的；因此是纯洁的、真诚的。无过，意思是不得罪人，不绊跌人。我们辨别事情的时候必须纯洁；内心的动机尤其要纯净，否则我们会绊跌人。纯诚无过的辨识事物并不容易。这和我们的动机很有关系。
19Paul also prayed that the Philippians would “prove by testing the things which differ” and “be pure and without offense unto the day of Christ.” The Greek word rendered pure means “judged by sunlight, that is, tested as genuine; hence, pure, sincere.” To be without offense means not to be offending, not to cause others to stumble. In discerning things, we need to be pure. In particular, the motives in our heart must be pure. Otherwise, we shall offend others. It is not easy to be discerning in a way that is pure and without offense. This depends very much on our motive
四 藉著经历基督结出义果
D. By Experiencing Christ Issuing in the Fruit of Righteousness
20在九至十节保罗为腓立比人祷告三件事：要他们的爱在充足的知识并一切的辨识上洋溢；使他们能鉴赏那更美、不同的事；叫他们纯诚无过，直到基督的日子。这三件事的秘诀就在十一节，保罗说到『结满了那藉著耶稣基督而有的义果，使荣耀称赞归与神』。根据文法，十一节是修饰语，和保罗所祷告的三点有关。腓立比人结满了义果，他们的爱就洋溢，他们就能鉴赏那更美、不同的事，他们也就纯诚无过。这指明结满了藉著基督而有的义果，是达到这三件事的必要条件。要叫我们的爱洋溢，能鉴赏更美、不同的事，并且纯诚无过，首先我们必须结满了那藉著耶稣基督而有的义果。
20In verses 9 and 10 Paul prayed three things on behalf of the Philippians: that their love would abound in full knowledge and all discernment; that they would prove by testing the things which differ; and that they would be pure and without offense unto the day of Christ. The secret to these three matters is found in verse 11, where Paul speaks of being “filled with the fruit of righteousness, which is through Jesus Christ, to the glory and praise of God.” According to grammar, verse 11 is a modifier related to the three items for which Paul prayed. Having been filled with the fruit of righteousness, the Philippians could abound in love, prove by testing all things, and be pure and without offense. This indicates that being filled with the fruit of righteousness through Jesus Christ is a necessary condition for these three matters. In order for our love to abound, to prove by testing the things which differ, and to be pure and without offense, we must first be filled with the fruit of righteousness which is through Jesus Christ.
21十一节实际上是指对基督的经历。我们再一次看见，诀窍乃是经历基督。我们从『藉著耶稣基督』这句话知道，十一节是指对基督的经历。义果是藉著基督而有的。我们有义果乃是藉著我们对基督的经历。我们从所享受、所经历的基督，结出义果。我们越经历基督，这个经历就越结出义果来。义果就是信徒在神和人面前，站在义的地位上，凭著义的元素，过正确生活的活产物。这不是凭著信徒天然的人所能有的，叫他们对自己有可夸的；乃是藉著耶稣基督作他们的生命，给他们经历而有的，使荣耀称赞归与神。因此，我们的爱应当照著神的经纶而洋溢。如果我们经历基督，我们的爱会洋溢，我们就能鉴赏那更美、不同的事，我们也就纯诚无过。
21Verse 11 actually refers to the experience of Christ. Once again we see that the key is the experience of Christ. We know that verse 11 refers to the experience of Christ because of the phrase through Jesus Christ. The fruit of righteousness is through Christ. It comes to us through our experience of Christ. From the Christ we enjoy and experience, we have the fruit of righteousness. The more we experience Christ, the more this experience will issue in the fruit of righteousness. The fruit of righteousness is the living product of a proper life with a righteous standing before God and man. This could not come about by the believers’ natural man for their boast, but through Jesus Christ to the glory and praise of God. Our love, therefore, should abound in a way that is according to God’secon o my. If we experience Christ, our love will abound, we shall prove things by testing, and we shall be pure and without offense