腓立比书生命读经 · 第27篇

基督徒生活中优越的美德（一）

EXCELLENT CHARACTERISTICS OF THE CHRISTIAN LIFE (1

1读经：腓立比书四章五至九节。我们读腓立比书时，要找出推动保罗写作的基本因素是甚么，这是很重要的。在三章，推动的因素是需要对付魂和身体。我们看见，保罗在教导圣徒如何对付魂和身体时，说到两班人，就是热中犹太教者和以彼古罗派的人。现在我们来到四章五至九节，找著八个优越的特征。我们需要问，为甚么保罗写到这里要题起这些特征。

1Scripture Reading: Phil. 4:5-9 In reading the book of Philippians it is important to find out what are the basic factors which motivated Paul in his writing. In chapter three the motivating factors are the need for the dealing with the soul and with the body. We have seen that Paul referred to two groups of people, the Judaizers and the Epicureans, in giving instructions to the saints concerning how to deal with the soul and with the body. As we come now to 4:5-9, we find eight excellent characteristics. We need to ask why at this point in his writing Paul mentions these characteristics

2四章乃是结语。保罗写这结语时，仍然是由那些使他写前三章的因素所推动。他仍在思想这样的事，如藉著追求基督而思念相同的事，并且在主里喜乐以享受基督的丰富。在腓立比书前三章，保罗说到经历基督的内里实际。但在四章以前，他并没有说明这实际的外在彰显。我们若享受基督并经历祂，就会有某种内里的实际；这种内里的实际必定产生外在的彰显。在四章五至九节我们找著这内里实际的完满彰显─活基督之生活的完满彰显。在一章二十一节保罗宣告：『在我，活著就是基督。』这句话是保罗内里实际的见证。但活基督之生活的真正彰显是甚么？这彰显见于四章五至九节所列的美德。同样的原则，在二章保罗说明基督是我们的榜样。假定我们以被钉死并得高举的基督为我们的榜样，照著这榜样所过生活的彰显会是甚么？这彰显就在四章五至九节。关于保罗在三章所说，将万事看作亏损，甚至看作粪土，以赢得基督，也是这样。人若定罪哲学，弃绝文化，抛弃宗教，将这些看作粪土，为要赢得基督，他的生活将会有怎样的彰显？这样的人会过怎样的生活？这生活实际的彰显会是甚么？我们要再指出，这彰显乃见于四章五至九节。

2Chapter four is a word of conclusion. As he was composing this concluding word, Paul was still motivated by those factors which caused him to write the first three chapters. He was still considering such matters as thinking the same thing by pursuing Christ and rejoicing in the Lord in order to enjoy the riches of Christ. In the first three chapters of Philippians Paul refers to the inner reality of the experience of Christ. But prior to chapter four, he does not give any illustrations of the outer expression of this reality. If we enjoy Christ and experience Him, we shall have a certain inner reality. Such an inward reality invariably issues in an outward expression. In 4:5-9 we find a full expression of this inward reality, a full expression of a life that lives Christ. In 1:21 Paul declares, “To me to live is Christ.” This statement is a testimony of Paul’sinner reality. But what is the real expression of a life that lives Christ? This expression is found in the virtues listed in 4:5-9. In the same principle, in chapter two Paul sets forth Christ as our pattern. Suppose we take the crucified and exalted Christ as our pattern. What will be the expression of a life which lives according to this pattern? The expression is in 4:5-9. The same is true with respect to Paul’sword in chapter three concerning counting all things loss, even refuse, in order to gain Christ. What kind of expression will there be in a person’s life if that one condemns philosophy, rejects culture, and renounces religion, counting them as refuse in order to gain Christ? What kind of life will such a person live, and what will be the practical expression of this life? Once again we would point out that the expression is seen in 4:5-9

3虽然腓立比书是简短的一卷书，但推动保罗写这卷书的因素很丰富，也很深奥。在这些信息中，我们努力挖掘腓立比书的深处，并揭示这些因素。这也是我们思考第四章的目的。推动保罗那样写这结语的因素是甚么？为甚么保罗说到在主里喜乐以后，接著立刻说到谦让宜人和一无罣虑？为甚么他继续指出某些美德？为甚么这些美德不包括圣别、得胜、和忍耐这样的事？在保罗里面推动他写这结语的基本因素，乃是一个需要，要表明一种活基督，以基督为榜样，将一切宗教、哲学、和文化的事物看作粪土，并享受基督作一切之生活的彰显。保罗有了这个动机，就写了第四章作为这封书信的结语。

3Although Philippians is a short book, the factors which motivated the writing of this book are rich and profound. In these messages we have been exercised to dig into the depths of Philippians and bring these factors to light. This is also our purpose in considering chapter four. What was the factor which motivated Paul to write this concluding chapter in the way he did? Why immediately after speaking of rejoicing in the Lord does he go on to speak of forbearance and anxiety? Why does he continue with naming certain virtues, and why do these virtues not include such things as holiness, victory, and patience? The basic factor within Paul motivating him to write this concluding word was the need to show the expression of a life that lives Christ, that takes Christ as the pattern, that counts all religious, philosophical, and cultural things as refuse, and that enjoys Christ as everything. With this as his motivation, Paul composed chapter four as a concluding word to this Epistle.

4本篇信息的题目是『基督徒生活中优越的美德』，但也可称为『活基督之生活的彰显』。后者比前者更深更奥。腓立比书这段话陈明活基督之生活─以基督为榜样，并将万事看作粪土以赢得更多基督之生活─的彰显。

4The title of this message is “Excellent Characteristics of the Christian Life.” But it could be entitled “The Expression of a Life Which Lives Christ.” The latter title is deeper and more profound than the former. This portion of Philippians presents the expression of a life that lives Christ—a life that takes Christ as the pattern and counts all things refuse in order to gain more of Christ

壹谦让宜人

I. FORBEARANCE

5活基督之生活的彰显，第一面乃是谦让宜人。腓立比四章五节说，『当叫众人知道你们的谦让宜人。』以后我们会看见，第二面是一无罣虑。在活基督的生活里，会有谦让宜人，但没有罣虑，没有忧愁。保罗认为谦让宜人和没有罣虑是活基督之生活彰显的头两面。活基督的生活是平静、安宁、平安、且安静的。反之，风波的生活是活撒但的生活。谦让宜人是安宁生活最重要的元素。谦让宜人是待人合理，体谅，顾到别人，不严格要求合法的权利。我们若要过平静的生活，就必须谦让宜人。谦让宜人包括忍耐和适度，但还不只这些。你若谦让宜人，就不会与人争辩，与人争斗，或与人争论。你也许有许多可说的，但你对待别人忍耐并适度，被惹动或激怒时也不会说甚么以回应。

5The first aspect of the expression of a life that lives Christ is forbearance. Philippians 4:5 says, “Let your forbearance be known to all men.” Later we shall see that a second aspect is the absence of anxiety. In a life that lives Christ there will be forbearance, but no anxiety, no worry. Paul considers forbearance and the lack of anxiety as the first two aspects of the expression of a life that lives Christ. A life that lives Christ is calm, tranquil, peaceful, and quiet. A life of turmoil, on the contrary, is a life that lives Satan. Forbearance is the most important element of a tranquil life. Forbearance is reasonableness and consideration in dealing with others. To have forbearance is to deal with others without strictness of legal right. If we would live a calm life, we must have forbearance. Forbearance includes patience and moderation, but goes beyond them. If you have forbearance, you will not argue with others, fight with them, or debate with them. You may have a great deal to say, but you will have patience and moderation in dealing with others and will not say anything in response to provocation or irritation

6假定一班姊妹住在一起。最宝贵的姊妹将是最谦让宜人的姊妹。难处发生时，她会平静、安静。即使别人得罪她，她也不会报复。然而，缺乏谦让宜人的姊妹被得罪时，也许很容易反应。她们的生活里没有平静，没有安宁，没有适度。正确的基督徒生活是平静的生活。过这样的生活，意思是我们不与人争辩，或与人争斗。

6Suppose a group of sisters live together. The most precious sister will be the one who is the most forbearing. When difficulties arise, she will be calm and quiet. Even if others offend her, she will not retaliate. Sisters who lack forbearance, however, may easily react when they are offended. In their living there is no calm, no tranquillity, no moderation. A proper Christian life is a life of calm. To live such a life means that we do not argue with people or fight with them.

7谦让宜人与私图好争、贪图虚荣这两件保罗所题消极的事相对。谦让宜人也与发怨言、起争论相对。有些圣徒一直私图好争、贪图虚荣，而有些人常常发怨言、起争论。每当我们私图好争、贪图虚荣、发怨言、起争论的时候，就没有平静，没有安宁，没有谦让宜人。我从经历中已学到，活基督之生活的第一面是安宁。我们若活基督，就不会与别人争辩。我们会知道，甚至平静的话在甚么时候说才合宜；即使是平静的话，若在不当的时候说出来，也能助长争辩。有人得罪你，你若立即回答，你的话不会是谦让宜人的话。有人对你生气，最好不要说甚么。要操练谦让宜人，并等候适当的时候说平静的话。已婚的弟兄姊妹实行这点尤其重要。你的丈夫或妻子若好辩，要谨慎你说话的方式；甚至不要大声呼求主，这可能是智慧的，因为大声呼求主也可能激起麻烦。你外面不要说话，要使自己平静，里面呼求主，一直等到情况安宁才说。教导这点很容易，但实行相当困难。这样的生活需要恩典。一个弟兄的妻子对他生气时，他非常容易被激动。他也许怒发冲冠，他的情感也许沸腾。这样的时候，要平静、安宁极其困难。为此，我们需要主的恩典。要在这样的情况里谦让宜人，需要许多恩典。但我们若靠主的恩典操练平静，气氛至终会成为安宁的；然后才是合式说平静的话的时候。

7Forbearance is versus rivalry and vainglory, two negative things mentioned by Paul. Forbearance is also opposed to murmurings and reasonings. Some saints are given to the pursuit of rivalry and vainglory, whereas others are given to murmurings and reasonings. Whenever we have rivalry, vainglory, murmurings, and reasonings, there is no calm, no tranquillity, no forbearance. From my experience I have learned that the first aspect of a life which lives Christ is tranquillity. If we live Christ, we shall not argue with others. We shall know what is the right time to speak even a calm word. Even a calm statement made at the wrong time can contribute to an argument. If you reply as soon as someone offends you, your word will not be one of forbearance. If someone is angry with you, it is best not to say anything. Exercise forbearance and wait for the right time to utter a calm word. It is especially important for married brothers and sisters to practice this. If your husband or wife is argumentative, be careful about the way you speak. It may be wise not even to call on the Lord aloud. Such a calling may stir up trouble. Instead of speaking outwardly, calm yourself, call on the Lord inwardly, and wait until the situation is tranquil before you say anything. It is easy to teach this, but it is quite difficult to practice it. To live in this way requires grace. When a brother’s wife is angry with him, it is very easy for him to be stirred up. He may bristle with anger, and his emotions may boil over. At such a time it is extremely difficult to calm down and be tranquil. For this, we need the Lord’s grace. It takes much grace to be forbearing in this kind of situation. But if we exercise to be calm by the Lord’s grace, the atmosphere will eventually become tranquil. Then there will come a proper time to speak a calm word

8我一直不明白，为甚么保罗在前三章说了这样深奥的事以后，在四章五节却说，『当叫众人知道你们的谦让宜人。』与保罗已经说过的相比，谦让宜人似乎是次要的事。然而，谦让宜人乃是非常实际的试验我们是否活基督。

8I have wondered why after covering such profound matters in the first three chapters, Paul says in 4:5, “Let your forbearance be known to all men.” Compared with what Paul has already covered, forbearance seems to be a secondary matter. However, in a very practical way, forbearance is a test of whether or not we live Christ

9在四章五节保罗又说，『主是近的。』许多读腓立比书的人认为这是说到主来。我不说这一点不是说到主来；然而，我信这主要的不是说到祂来。反之，这主要的是说到主与我们同在。主是近的；祂与我们同在。当我们活祂，以祂为我们的榜样，并将万事看作亏损以赢得祂，我们就觉得祂与我们同在。祂在空间和时间上都是近的。就空间说，主对我们是近的，是很便当的帮助；就时间说，主与我们是近的，不久就要来。主既是近的，我们何需受到困扰并激动？

9In 4:5 Paul also says, “The Lord is near.” Many readers of Philippians take this as a reference to the Lord’s coming. I do not say that this does not refer at all to the coming of the Lord; however, I believe that it does not mainly refer to His coming. On the contrary, it refers primarily to the Lord’s presence with us. The Lord is near; He is with us. When we live Him, taking Him as our pattern and counting all things loss in order to gain Him, we sense that He is present with us. He is near both in space and in time. In space, He is close to us, ready to help; in time, He is at hand, coming soon. Since the Lord is near, what need is there for us to be troubled and stirred up?

10我们活基督，知道祂是近的，就当叫别人知道我们的谦让宜人，我们的适度。我再说，这是活基督之生活彰显的第一面。要确信每当你活基督的时候，就会表现出这样的谦让宜人，这样适度和安宁的态度。但你私图好争、贪图虚荣、或发怨言、起争论时，就不是这样谦让宜人。缺少谦让宜人，证明你没有活基督。我们活基督的第一个试验，就是我们是否谦让宜人。保罗无意像孔子那样教导我们忍耐并忍受艰难。推动他写这些经文的因素，是他渴望表明一种活基督之生活的彰显。因此，在四章五至九节，我们看见活基督之生活的一幅图画。我们若活基督，就当叫众人知道我们的谦让宜人。他们该看见我们是平静、安宁并适度的，没有一事能搅扰我们内里的平静。然而，我们不平静时，必定不在基督里。那么在我们的经历中，主就不是近的。我们也许没有平静，倒有破坏我们安宁，并使我们失去内里平安的罣虑。每当我们失去安宁的时候，就无法活基督。我们不可能与别人争斗或争辩，同时又活基督。活基督需要绝对的安宁，绝对的平静。

10When we live Christ, knowing that He is near, we should let others know our forbearance, our moderation. Again I say, this is the first aspect of the expression of a life which lives Christ. Be assured that whenever you live Christ, you will show forth such a forbearance, such a moderate and tranquil attitude. But when you are striving in rivalry for vainglory or when you are murmuring or reasoning, you do not have this forbearance. This lack of forbearance proves that you are not living Christ. The first test of our living Christ is whether or not we express forbearance. Paul had no intention to be like Confucius in teaching us to be patient and to bear difficulties. The factor which motivated him to write these verses was his desire to show the expression of a life that lives Christ. Thus, in 4:5-9 we see a picture of a life that lives Christ. If we are living Christ, we should let others know our forbearance. They should see that we are calm, tranquil, and moderate and that nothing can disturb our inward calm. However, when we are not calm, we surely are not in Christ. Then in our experience the Lord is not near. Instead of calm, we may have anxiety, which destroys our tranquillity and causes us to lose the inward peace. Whenever we lose our tranquillity, we are unable to live Christ. It is not possible to fight with others or to argue and at the same time to live Christ. Living Christ requires absolute tranquillity, absolute calm

贰一无罣虑

II. WITHOUT ANXIETY

11在六节保罗接著说，『应当一无罣虑。』我们听见坏消息，往往就会担忧而陷入罣虑。罣虑暗中破坏活基督的生活。我们不该罣虑，只要凡事藉著祷告、祈求，带著感谢，将我们所要的告诉神。这样，神的平安，必在基督耶稣里，保卫我们的心怀意念。（7。）这样，神的平安拯救我们脱离忧愁和罣虑。保罗这里的话证明，我们照著经历对这些经文的解释是正确的。免于罣虑，目的是为著使我们平静、安宁。

11In verse 6 Paul goes on to say, “In nothing be anxious.” Often when we hear bad news, we worry and fall into anxiety. Anxiety undermines the living of Christ. Instead of being anxious, in everything by prayer and petition with thanksgiving we should make our requests known to God. Then the peace of God will guard our hearts and thoughts in Christ Jesus (v. 7). The peace of God saves us from worry and anxiety. Paul’s word here proves that our interpretation of these verses according to our experience is correct. Being free from anxiety is for the purpose of keeping us calm and tranquil.

12在六节保罗嘱咐我们：『凡事藉著祷告、祈求，带著感谢，将你们所要的告诉神。』『凡事』指每天临到我们的许多不同的事。在主的祝福之下，许多积极的事发生，使我们听见好消息；然而，我们有时也经历消极的事，听见坏消息。虽然如此，我们该凡事藉著祷告、祈求，带著感谢，将我们所要的告诉神。祷告是一般的，带著敬拜和交通的成分；祈求是专一的，为著特殊的需要。要注意保罗是说『带著感谢』，不是说『和感谢』。这指明我们的祷告和祈求，都该带著对主的感谢。保罗说，『将你们所要的告诉神，』这似乎很容易领会。但我们不该将这话视为理所当然，以为我们领会了。我花了相当的时间研读『告诉神』这句话。这里直译是给神知道。『给』，原文常译为『与…同在』，（约一1，可九19，林后五8，约壹一2，）表示向前的动作，有活的联合并交往之意，含示交通。因此，这里告诉神的意义，乃是在与神的交通中。我们应当在这样的交通里，在这样的联合并交往里，将我们所要的告诉神。这需要我们祷告接触神。

12In verse 6 Paul charges us “in everything, by prayer and petition with thanksgiving, let your requests be made known to God.” The words in everything refer to the many different things which happen to us day by day. Under the Lord’s blessing, many positive things happen, and we hear good news. However, we also experience negative things and hear bad news. Nevertheless, in everything by prayer and petition with thanksgiving, we should make our requests known to God. Prayer is general with the essence of worship and fellowship; petition is special for particular needs. Notice that Paul says “with thanksgiving,” not “and thanksgiving.” This indicates that both our prayer and petition should be accompanied by thanksgiving to the Lord. It may seem easy to understand Paul’sword, “Let your requests be made known to God.” But we should not take this word for granted, assuming that we understand it. I have spent considerable time studying the phrase to God. It may also be rendered “before God” or “in the presence of God.” The Greek preposition is pros, often translated “with” (John 1:1; Mark 9:19; 2 Cor. 5:8; 1 Cor. 16:6; 1 John 1:2). It denotes motion towards, in the sense of a living union and communion, implying fellowship. Hence, the force of to God here is in fellowship with God. We should let our requests be made known to God in such a fellowship, in such a union and communion. This requires that we pray to contact God

13我们向神的祷告，其中必须有敬拜和交通的成分，也必须有为著特殊需要的祈求。即使我们没有特殊的需要，我们每天仍需要一段祷告的时间，以敬拜主，并与祂有交通。我们在祷告中敬拜主，并与祂有交通，就享受与祂的来往，并实行与祂生机的联合。实行与主生机的联合，结果乃是神的平安在基督耶稣里，保卫我们的心怀意念。（腓四7。）神的平安实际上就是平安的神自己，（9，）藉著我们祷告与祂交通，注入我们里面，抗拒苦恼，化解罣虑。（约十六33。）坏消息或艰难的环境，也许使我们忧愁或罣虑。我们祷告，实行与神来往，并享受与祂生机的联合时，就化解这罣虑。自然而然，甚至不知不觉，神的平安就灌输到我们里面的人里。这灌输的平安抗拒苦恼，化解罣虑。从经历我们知道，藉著祷告，神的平安注入我们里面，我们就得以化解罣虑。有神的平安抗拒我们的苦恼，意思不是苦恼会消失；苦恼仍在，但我们能抗拒。不但如此，罣虑的毒素仍在我们里面，但我们能化解─藉著我们在祷告中与神交通，神的平安就灌输到我们这人里面，化解罣虑。我们享受神作我们的平安，我们里面就平静下来。

13In our prayer to God there must be the essence of worship and fellowship, and also petitions for particular needs. Even if we do not have specific needs, we still need a time of prayer day by day to worship the Lord and have fellowship with Him. As we worship the Lord and have fellowship with Him in prayer, we enjoy communion with Him and practice the organic union with Him. The issue, the result, of practicing the organic union with the Lord is that the peace of God guards our hearts and thoughts in Christ Jesus (v. 7). The peace of God is actually God as peace (v. 9), infused into us through our fellowship with Him by prayer. This peace is the counterpoise of troubles and the antidote to anxiety (John 16:33). Bad news or difficult situations may cause us to worry or to be anxious. We find the antidote to this anxiety when we pray, practice communion with God, and enjoy the organic union. Then spontaneously, even unconsciously, the peace of God is transfused into our inner being. This transfused peace becomes the counterpoise of trouble and becomes the antidote to anxiety. From experience we know that through prayer we receive this antidote to anxiety when the peace of God is infused into us. Having the peace of God as the counterpoise to our troubles does not mean that the troubles will disappear. The troubles remain, but we have a counterpoise. Furthermore, the poison of anxiety is still within us, but we have an antidote—the peace of God transfused into our being through our fellowship with God in prayer. When we enjoy God as our peace, we are made calm within

14在腓立比四章七节保罗说，神的平安必在基督耶稣里，保卫我们的心怀意念。『保卫』也可译作『守卫』。平安的神在基督里，在我们的心怀意念前巡查或守卫，保守我们平静安宁。心怀是源头，意念是发出。神的平安保卫我们的心怀和意念。这就是说，神的平安在基督耶稣里，像来回走动的守卫一样，在我们的心怀意念前巡查。神的平安在我们里面的人里这样巡查，就保守我们平静安宁。即使我们有许多苦恼，许多罣虑，也没有一事会搅扰我们。这不是仅仅教训，乃是符合我们经历的话。从经历我们知道，神注入我们里面的平安，保守我们平静。对人我们需要五节所题的谦让宜人，对神我们需要保罗在六至七节所说的交通。谦让宜人和交通是活基督之生活彰显的主要两面，使我们里面保持宁静。这样我们就会成为安宁的人。然而，这不是说，没有消极的事会临到我们。这乃是说，我们不需要被消极的事搅扰。不要抱怨你生活的环境。要活基督！你活基督的第一个彰显，将是谦让宜人。

14In verse 7 Paul says that the peace of God will guard our hearts and our thoughts in Christ Jesus. The Greek word rendered “guard” may also be rendered “mount guard over.” The God of peace patrols or stands guard before our hearts and thoughts in Christ. The heart is the source, and the thoughts are the issue. The peace of God guards both our hearts and our thoughts. This means that in Christ Jesus the peace of God patrols as a guard who goes back and forth before our hearts and our thoughts. The peace of God which patrols within our inner being in such a way keeps us calm and tranquil. Even though we may have many troubles and much anxiety, nothing will disturb us. This is not a mere teaching, but a word which corresponds to our experience. From experience we know that the peace of God infused into us keeps us calm. Toward man we need the forbearance mentioned in verse 5, and with God we need the fellowship to which Paul refers in verses 6 and 7. As two leading aspects of the expression of a life that lives Christ, forbearance and fellowship cause us to remain calm inwardly. In this way we shall become a tranquil people. This does not mean, however, that nothing negative will happen to us. Rather, it means that we need not be disturbed by negative things. Do not complain about your living situation. Live Christ! The first expression of your living of Christ will be forbearance

15说我们该谦让宜人并免于罣虑，意思不是我们每天只会接到好消息。撒但常常会送给我们坏消息。但我们不需要被这些坏消息困扰，因我们里面有神的平安，就是神自己作平安，保卫我们里面的感觉。然而，我们若要经历神这平安，就需要祷告，并与神有交通。在四章五至七节，除了谦让宜人和一无罣虑之外，保罗没有题起第三件事。他单单指出活基督之生活重要的两面我们谦让宜人，却一无罣虑。我们谦让宜人并免于罣虑，就保持安宁，并在平静的气氛里。然后我们就能活基督，并对基督有完满的享受。

15To say that we should be forbearing and free of anxiety does not mean that every day we shall receive only good news. Quite often Satan will send us bad news. But we need not be troubled by this bad news, for we have the peace of God, God Himself as peace, within us, guarding our inner feelings. However, if we would experience this peace of God, we need to pray and have fellowship with God. In 4:5-7 Paul does not mention a third thing apart from forbearance and not having anxiety. Instead, he simply points out two important aspects of a life that lives Christ—that we have forbearance, but no anxiety. When ─ we are forbearing and free from anxiety, we are kept tranquil and in a calm atmosphere. Then we can live Christ and have the full enjoyment of Christ.