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腓立比书生命读经 · 第26篇

思念相同的事并在主里喜乐

THINKING THE SAME THING AND REJOICING IN THE LORD
1读经：腓立比书四章一至四节。我们读圣经时，不该将任何事情都视为理所当然。我们不该将一句话，甚或一个短语，一个辞，视为理所当然，以为我们领会了。我们读圣经时若将事情视为理所当然，就会自欺。我读主的话时，总是操练不将任何事情视为理所当然，我特别留意那些相当难解的事。在我们往前到四章一至四节以前，我要指出三章七至十六节里一些难解的部分。
1Scripture Reading: Phil. 4:1-4 In reading the Bible we should not take anything for granted. We should not take one sentence, or even a phrase or word, for granted, assuming that we understand it. If we take things for granted when reading the Bible, we shall deceive ourselves. In my reading of the Word I always exercise not to take anything for granted. In particular, I pay attention to those things which are rather puzzling. Before we go on to 4:1-4, I would like to point out some of the puzzling elements in 3:7-16
腓立比三章里的一些难题
SOME PUZZLES IN PHILIPPIANS 3
2在七节保罗说，『只是从前我以为对我是赢得的，这些，我因基督都已经看作亏损。』保罗所说的赢得和亏损是甚么意思？不但如此，为甚么他说到赢得是复数的，亏损是单数的？在八节保罗继续说，『不但如此，我也将万事看作亏损，因我以认识我主基督耶稣为至宝；我因祂已经亏损万事，看作粪土，为要赢得基督。』保罗用至宝一辞令人难解。他所说的这辞是甚么意思？『以认识我主基督耶稣为至宝』又是甚么意思？许多人读这经节时，以为是至宝的认识，而不是以认识为至宝。然而，在至宝的认识与以认识为至宝之间，有很大的不同。在这节里保罗也说到亏损，并将一些事看作粪土。为甚么他用粪土这辞？为甚么他不说，『我将这些看作无有？』再者，亏损与粪土之间有甚么不同？在九节保罗说，『给人看出我是在祂里面。』给人看出在基督里面，是甚么意思？为甚么保罗不说『给人认识我是在基督里面』，或『给人看见我是在基督
2In verse 7 Paul says, “But what things were gains to me, these I have counted loss on account of Christ.” What does Paul mean by gains and by loss? Furthermore, why does he speak of gains in the plural and loss in the singular? In verse 8 Paul continues, “But surely I count also all things to be loss on account of the excellency of the knowledge of Christ Jesus my Lord, on account of whom I have suffered the loss of all things and count them to be refuse that I may gain Christ.” Paul’su se of the word excellency is puzzling. What does he mean by this word? And what is “the excellency of the knowledge of Christ”? In reading this verse, many think of excellent knowledge rather than of the excellency of the knowledge. There is a great difference, however, between excellent knowledge and the excellency of the knowledge. In this verse Paul also speaks of suffering loss and counting certain things to be refuse. Why does he use the word refuse? Why does he not say, “I counted them to be nothing”? Furthermore, what is the difference between loss and refuse? In verse 9 Paul says, “ And be found in Him.” What does it mean to be found in Christ? Why does Paul not say “known in Christ” or “seen in Christ”? Why did he use the word found
里面』？为甚么他用『看出』这辞？
3十节说，『使我认识基督、并祂复活的大能、以及同祂受苦的交通，模成祂的死。』我们曾指出，认识基督的意思就是经历祂并享受祂。为甚么保罗在这里不用享受和经历这些辞？我们也需要更留意『祂复活的大能』这辞。我不信我们对这点有充分的说明。我们也该查问『同祂受苦的交通』这句话是指甚么？有些人也许说，同基督受苦的交通，是指我们有分于这些苦难。但保罗在这里用『交通』这辞，用意何在？不但如此，为甚么他用『模成』这辞？我们需要仔细研读保罗所说模成基督的死，并解决这辞所引起的难题。
3Verse 1 0 says, “To know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death.” We have pointed out that to know Christ means to experience Him and enjoy Him. Why does Paul not use the words enjoy and experience here? We also need to pay more attention to the expression “the power of His resurrection.” I do not believe that we yet have an adequate definition of this. We should also inquire about “the fellowship of His sufferings.” To what does this refer? Some may say that the fellowship of Christ’s sufferings denotes our participation in these sufferings. But what does Paul intend by the word fellowship here? Furthermore, why does he use the word conformed? We need to study carefully Paul’sword about being conformed to Christ’s death and solve the puzzle raised by this expression.
4在十一节保罗继续说，『或者我可以达到那从死人中杰出的复活。』保罗用『杰出的复活』这辞令人难解。甚至『或者』这辞也需要仔细思考。在十二节保罗说，『这不是说，我已经得著了，或已经完全了，我乃是竭力追求，或者可以取得基督耶稣所以取得我的。』为甚么保罗在这里用『得著』这辞，而不用『赢得』？他所说『取得基督耶稣所以取得我的』，又是甚么意思？这一切事都令人费解。在十三至十四节保罗接著说，『弟兄们，我不是以为自己已经取得了，我只有一件事，就是忘记背后，努力面前的，向著标竿竭力追求，要得神在基督耶稣里，召我向上去得的奖赏。』保罗在这里所说的『以为』是甚么意思？我们也需要问，如何才可能『忘记背后』？似乎只有我们不想忘记的事，我们才能忘记；但我们若想要忘记某事，就会记得更牢。那我们如何领会保罗所说的『忘记』？我们能忘记自己的民族特性么？无论我们去那里，这些特性都随著我们。保罗用『努力面前的』这说法，也是独特的，值得仔细查考。『努力面前的』是甚么意思？我们也需要思想十四节的『标竿』和『奖赏』，不要以为自己对这两项有完全的领会。我们也需要思想保罗所说的『召我向上去得』这句话。为甚么他不说从上头来的呼召，或从诸天来的呼召？为甚么保罗要说『神在基督耶稣里』，而不说『神在耶稣基督里』？换句话说，为甚么他将基督这名称放在耶稣这名字之前？这里的顺序必然是很重要的，也很有意义。不仅如此，保罗在这里按原文直译是说『神…的呼召』，为甚么他不说『由神…所呼召』，乃说『神…的呼召』？有些人也许说，这不过是惯用语的问题，但这并没有解决难题。在原文里，保罗两种说法都能用。他在这里说『神的』，而不说『由神』，必有原因。我们若问这类的问题，就会学习在读圣经时不将事情视为理所当然。我们读主的话时，需要领悟我们事实上领会得何等少。
4In verse 11 Paul continues, “If by any means I may attain to the out-resurrection from among the dead.” Paul’su se of the term out-resurrection is puzzling. Even the words by any means require careful consideration. In verse 12 Paul says, “Not that I have already obtained or am already perfected, but I pursue, if also I may lay hold of that for which I also have been laid hold of by Christ Jesus.” Why does Paul use the word obtained here instead of gained? Also what does he mean by laying hold of that for which he had been laid hold of by Christ Jesus? All these matters are puzzling. In verses 13 and 14 Paul goes on to say, “Brothers, I do not yet reckon myself to have laid hold, but one thing — forgetting the things which are behind and stretching forward to the things which are before, I pursue toward the goal for the prize of the high calling of God in Christ Jesus.” What does Paul mean by the word reckon here? Also we need to ask how it is possible to forget the things behind. It seems we can forget things only when we do not want to forget them. But when we try to forget something, we remember it all the more. How then are we to understand Paul’sword about forgetting? Can we forget our national characteristics, when they are with us wherever we go? Paul’sex press i on “stretching forward” is also unique and worthy of close examination. What does it mean to stretch forward to the things which are before? We also need to ponder the goal and the prize in verse 14, not assuming that we have a full understanding of these two items. We also need to consider Paul’sword concerning the high calling. Why does he not speak of the calling from above or the calling from the heavens? Why does Paul say that the high calling of God is in Christ Jesus? Why does he not say that it is in Jesus Christ? In other words, why does he put the title Christ before the name Jesus? Surely the order is significant and meaningful. Moreover, why does Paul speak not of the high calling byGod, but of the high calling of God? Some may say that this is simply a matter of idiom. But this does not resolve the puzzle. In Greek Paul could have said it either way. There must be a reason he said of God here and not by God. If we ask questions such as these, we shall learn not to take things for granted in reading the Bible. As we read the Word, we need to realize how little we actually understand it.
5十五节继续说，『所以我们凡是长成的人，都要思念这事；你们若思念任何别的事，神也必将这事启示你们。』为甚么保罗用『长成』这辞？这辞表征生命，因任何生长的东西必是活的。虽然我们对『长成』这辞有一些领会，但这仍叫人相当费解。在十五节保罗所说的『思念这事』和『思念任何别的事』，是甚么意思？这些简单的话表达重要的观念。最后，在十六节保罗说，『然而，我们无论到了甚么地步，都当按著那同一规则而行。』『然而』和『我们无论到了甚么地步』，是甚么意思？在这节里几乎每个辞都是难题。
5Verse 15 continues, “Let us therefore, as many as are full grown, have this mind; and if in anything you are otherwise minded, this also God shall reveal to you.” Why does Paul use the term full grown? This expression signifies life, for anything that grows must be living. Although we may have some understanding of the expression “full grown,” it is still rather puzzling. In verse 15 what does Paul mean by this mind and by otherwise minded? These simple words convey important concepts. Finally, in verse 16 Paul says, “Only this, whereunto we have attained, by the same rule let us walk.” What is the meaning of only this and of whereunto we have attained? In this verse almost every phrase is a puzzle
6圣经是神的话，是神圣的气，神自己的呼出。因此我们不该用读报纸或杂志的方式读圣经。反之，我们不该将任何事情都视为理所当然，乃该藉著问问题，认真找出圣经的辞、短语、和句子的意思和含意。我们若留意三章七至十六节所有难解的部分，就会得著更多属灵的丰富。
6The Bible is God’sword; it is the divine breath, the breathing out of God Himself. Thus we should not read it the way we read a newspaper or magazine. Instead, we should not take anything for granted, but, by asking questions, earnestly seek out the meaning and significance of the words, phrases, and sentences of the Bible. If we pay attention to all the puzzling elements in 3:7-16, we shall receive more spiritual riches
两种对付
TWO DEALINGS
7在腓立比头二章，我们看见使徒与信徒之间的交通，属灵的来往。我们曾指出，章与两种对付有关─对付魂并对付身体。照著腓立比三章，正确的对付魂，就是将一切宗教、哲学、和文化的事物看作亏损，甚至看作粪土。我们也许不领悟这样的事物已作到我们的魂里。我们的魂不但被这些元素充满，甚至被牠们构成。这些事物也许对社会有用，但对基督徒的生活却是破坏。这些是霸占我们里面属于基督之地位的石头。虽然你接受了基督，但你也许将祂局限在你的灵里，不让祂扩展到你的魂里。你的魂里也许没有基督的地位。你的魂也许已被宗教、哲学、和文化的事物充满，尤其被你民族的特性充满。不论在东方或西方，我看见每位圣徒在魂里都被这些事物构成。但保罗将这些事物看作粪土，藉此蒙了拯救。他不愿再宝贵任何宗教、哲学、或文化的事物。为要赢得基督，他将其他的事物完全看作粪土。
7In the first two chapters of Philippians we see the fellowship, the spiritual traffic, between the apostle and the believers. As we have pointed out, the third chapter is concerned with two kinds of dealing—the dealing with the soul and with the body. According to Philippians 3, to deal with our soul in a proper way is to count as loss, even as refuse, all religious, philosophical, and cultural things. We may not realize that such things have been wrought into our soul. Our soul is not only filled with these elements, but even constituted of them. These things may be useful for society, but they are damaging to the Christian life. They are rocks occupying room in our being that belongs to Christ. Although you have received Christ, you may confine Him to your spirit and not allow Him to spread out into your soul. In your soul there may be no room for Christ. Your soul may have been filled with the things of religion, philosophy, and culture, in particular with your national characteristics. Both in the Orient and the West, I have seen that every saint has been constituted of these things in the soul. But Paul was rescued by counting these things to be refuse. No longer would he treasure anything of religion, philosophy, or culture. In order to gain Christ, he was absolute in counting other things to be refuse.
8我们曾指明，在腓立比三章保罗对付魂，也对付身体。他指出信徒不该在物质的事上有过度的享受。
8As we have indicated, in Philippians 3 Paul deals with the body as well as the soul. He points out that the believers should not have excessive enjoyment in physical things
结语
A CONCLUDING WORD
9保罗写完第三章以后，他的负担卸下了。所以，第四章乃是结语。在这结语里，保罗没有陈明任何附加的要点。四章的内容与保罗前面写过的有关，也是这些点的加强。不但如此，四章的点是用来嘱咐信徒的。
9After writing chapter three, Paul’s burden was discharged. Therefore, chapter four serves as a conclusion. In this conclusion, Paul does not present any additional main points. The contents of chapter four are related to what Paul has already written and are a confirmation of these points. Furthermore, the points in chapter four function as a charge to the believers
10四章一节说，『所以，我所亲爱所切慕的弟兄们，我的喜乐和冠冕─亲爱的，你们要这样在主里站立得住。』『所以』指明保罗所要说的是结语。这里保罗说到弟兄们是『所亲爱所切慕的』，是他的『喜乐和冠冕』。这些辞指明保罗满了情感，充满感觉。他两次用亲爱的这辞；他说到信徒是他所亲爱的以后，再次称呼他们为亲爱的。信徒是他里面的喜乐，也是他外面的冠冕。喜乐是里面的，而冠冕显在外面。在这节里保罗说，信徒是他里面的喜乐，也是他外面的荣耀。在四章一节，保罗嘱咐信徒『要这样在主里站立得住』。『这样站立』，意思是以特别的方式站立，以前几章所陈明的方式站立。在这节里保罗力劝腓立比的信徒，要以他所指示他们的方式站立。在二节保罗继续说，『我劝友欧底亚，也劝循都基，要在主里思念相同的事。』这节指明这两位姊妹彼此不合，没有相同的心思。因此这卷书在前面劝勉说，要与人位化的福音同魂，（一27，）要在魂里联结，思念同一件事，（二2，）还要有相同的心思，竭力追求基督。（三14～15。）
10Philippians 4:1 says, “So then, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, beloved.” The words so then indicate that what Paul is about to say is a conclusion. Here Paul speaks of the brothers as the “beloved and longed for,” his “joy and crown.” These words indicate that Paul was filled with emotion, full of feeling. Twice he uses the word beloved. After referring to the believers as his beloved, he again addresses them as beloved ones. The believers were his joy within and his crown without. Joy is inward, whereas a crown is manifested outwardly. In this verse Paul was saying that the believers were both his inward happiness and his outward glory. In 4:1 Paul charges the believers to “so stand firm in the Lord.” The expression “so stand” means to stand in a particular way, in the way presented in the foregoing chapters. In this verse Paul was urging the believers in Philippi to stand in the way he had shown them. In verse 2 Paul continues, “I beseech Euodias, and I beseech Syntyche, to think the same thing in the Lord.” This verse indicates that these two sisters were dissenting from one another. They were not of the same mind. Hence, there was the exhortation to strive together with one soul for the gospel (1:27), to be joined in soul, thinking the one thing (2:2), and to have the same mind to pursue after Christ (3:14-15).
11照著三节，这两位是非常好的姊妹，是曾对保罗有帮助的。保罗说到她们『在福音上曾与我和革利免、并我其余的同工一同努力，他们的名字都在生命册上』。『努力』原文是运动用语；意思是一同劳苦，一同奋斗，一同较力，如一队运动员。这两位姊妹对保罗和其余的同工曾有帮助，在福音上曾与他们一同努力。然而，甚至这两位姊妹也需要得帮助，藉著在主里思念相同的事而成为一。照著前几章，思念相同的事与追求基督以赢得祂并完全享受祂有关。友欧底亚和循都基没有追求基督到极点。凡受试诱要与人不合的人，都该留意保罗对这两位姊妹所说的，要思念相同的事。
11According to verse 3, these were very good sisters who had been helpful to Paul. Paul says of them that they “contended with me in the gospel, with both Clement and the rest of my fellow-workers, whose names are in the book of life.” The Greek word rendered “contended” is an athletic term; it means to labor with, to strive together for, to wrestle in company with, as a team of athletes. These sisters were a help to Paul and the other workers, contending with them in the gospel. However, even these sisters needed help to be one by thinking the same thing in the Lord. According to the foregoing chapters, to think the same thing is related to pursuing Christ in order to gain Him and enjoy Him in full. Euodias and Syntyche were not pursuing Christ to the uttermost. Any who are tempted to be dissenting should heed Paul’sword to these sisters to think the same thing
真实同负一轭的
GENUINE YOKEFELLOW
12在四章三节保罗用了『同负一轭的』这辞。古时农夫用二牛同拖一犁；因此同负一轭的，指与别人结合一起，共担同负。保罗写信给腓立比人时，寻找真实同负一轭的，就是愿在相同的轭下，与他共担同负的人。我们若不寻求基督到极点，就还没有负轭。反之，我们在思想上仍相当自由。我们若真是负轭的，就会与保罗思念相同的事。那些没有与保罗一同负轭的人，无法在友欧底亚和循都基的事上帮助他。保罗有负担帮助这两位姊妹思念相同的事追求基督，好赢得祂并经历祂。但因为保罗身在罗马监狱，离腓立比甚远，他需要在腓立比那里有人与他一同负轭，背负这担子。保罗期望在腓立比的圣徒中间，至少有一个人在追求基督上与他相同。因为保罗已负轭，他在思想或观念上没有自由。他的心思已负轭，思念同一件事。
12In 4:3 Paul uses the term yokefellow. In ancient times farmers used two oxen to pull a plow. The term yokefellow thus refers to being yoked together with another to bear a common burden. In writing to the Philippians, Paul was seeking a genuine yokefellow, one who would bear the same burden as he, under the same yoke. If we do not seek Christ to the uttermost, we have not yet been yoked. Rather, we are still quite free in our thinking. If we have truly been yoked, we shall think the same thing as Paul. Those who had not been yoked together with Paul would not have been able to help him with Euodias and Syntyche. Paul was burdened to help these sisters to think the same thing—to pursue after Christ that they might gain Him and experience Him. But because Paul was in a Roman prison far away from Philippi, he needed someone there in Philippi to be yoked together with him to bear this burden. Paul expected that among the saints in Philippi there would be at least one who was the same as he was in pursuing Christ. Because Paul had been yoked, he had no freedom in his thought or concept. His mind had been yoked to think the one thing
13保罗不惜任何代价，无论如何，要追求基督到极点。这是他的心思。因此，他的心智完全被基督套上了轭。在基督以外，他没有自由思想任何事情。他的心思完全被基督套住，在基督里负轭，并以基督为轭。他写信给腓立比人时，正在寻找至少一位圣徒，能与他同工，帮助这两位不合的姊妹思念相同的事。这是非常实际的话，保罗以此为这封书信的结语。
13At any cost and by any means, Paul wanted to pursue Christ to the uttermost. This was his mind. Hence, his mentality had been absolutely yoked by Christ. Apart from Christ, he had no liberty to think anything. His mind had been fully yoked by Christ, in Christ, and with Christ. As he was writing to the Philippians, he was looking for at least one saint who could work together with him to help the two dissenting sisters to think the same thing. This was a very practical word with which to conclude this Epistle
14保罗说到『真实同负一轭的』，意思似乎是说，『我给你们写了这封书信，但我没有把握这封信会把事情作得完全。我需要你们中间有人真实在寻求基督这相同的心思之下负轭。这样的人能帮助这两位姊妹思念相同的事。任何要帮助她们的人，首先必须在与我相同的心思之下负轭。』『思念这事』和『思念相同的事』，就是真实同负一轭。今天也需要真实同负一轭的人。主的职事被许多人恨恶并弃绝。你也许接受这职事，甚至宝爱这职事，但宝爱职事是一件事，在追求基督的心思之下负轭是另一件事。我们都需要藉著『思念这事』而负轭。思想保罗所说真实同负一轭的，该题醒我们不要肤浅的读圣经，也不要把事情视为理所当然。保罗所说『真实同负一轭的』这辞，看起来也许意义不大；事实上这辞极其重要，因为是与他嘱咐腓立比的信徒要思念这事，思念相同的事，甚至思念同一件事有关。他这样嘱咐以后，就题到两位不合的姊妹。然后他接著力劝有人与他一同劳苦，作真实同负一轭的，好帮助友欧底亚和循都基思念相同的事，转离他们的不合，将她们的心思置于追求基督。
14In speaking of a “genuine yokefellow,” it seems as if Paul was saying, “I have written you this Epistle, but I don’th ave the assurance that this letter will do the full job. I need someone among you who is genuinely yoked under the same mind to seek Christ. Such a one will be able to help these sisters to think the same thing. Anyone who wants to help them must first be yoked under the same mind as I have.” To have “this mind” and “to think the same thing” is to be a genuine yokefellow. Today there is also the need for a genuine yokefellow. The Lord’s ministry is hated and rejected by many. You may accept this ministry and even love it, but to love the ministry is one thing, and to be yoked under the mind to pursue Christ is another. We all need to be yoked by having “this mind.” Considering Paul’sword about a genuine yokefellow should remind us not to read the Bible in a superficial way and not to take things for granted. Paul’sex press i on genuine yokefellow” may seem insignificant; actually it is extremely important, for it is related to his charge to the Philippian believers to have this mind, to think the same thing, even to think the one thing. After issuing this charge, he mentions two sisters who were dissenting. Then he goes on to urge someone to labor together with him as a genuine yokefellow to assist Euodias and Syntyche to think the same thing, to turn from their dissension and set their minds on the pursuing of Christ
在主里喜乐的重要
THE IMPORTANCE OF REJOICING IN THE LORD
15在四章四节保罗说，『你们要在主里常常喜乐，我再说，你们要喜乐。』无论信徒有没有不合，他们都必须喜乐。不愿喜乐的人是错的，能喜乐的人才是对的。然而，我不信不合的人能非常喜乐。照著保罗这里的话，我们应当在主里常常喜乐。这喜乐给我们力量，使我们能有二至三节所说的一。友欧底亚和循都基要思念相同的事，就需要学习喜乐。在主里喜乐，也是得到五至九节所列优越美德的秘诀。我们若要得到见于这些经文里的美德，就需要在主里喜乐。在主里喜乐，是非常重要的事。
15In 4:4 Paul says, “Rejoice in the Lord always; again I will say, rejoice.” Whether or not the believers were dissenting, they all had to rejoice. Those who would not rejoice were wrong, but those who could rejoice were right. I do not believe, however, that dissenting ones can rejoice very much. According to Paul’sword here, we should rejoice in the Lord always. This rejoicing affords us the strength for the oneness spoken of in verses 2 and 3. In order for Euodias and Syntyche to think the same thing, it was necessary for them to learn to rejoice. Rejoicing in the Lord is also the secret of having the excellent characteristics listed in verses 5 through 9. If we would have the virtues found in these verses, we need to rejoice in the Lord. To rejoice in the Lord is a very important matter