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腓立比书生命读经 · 第29篇

使徒在基督里知足的秘诀

THE APOSTLE’S SECRET OF SUFFICIENCY IN CHRIST
1读经：腓立比书4:10-13;3:9。在本篇信息中，我们要来看保罗在基督里知足的秘诀。保罗学会了知足、满足、满意的秘诀。这秘诀实际上就是基督自己。在第一章，基督是给我们所活的生命；在第二章，基督是给我们跟随的榜样；在第三章，基督是给我们追求的标竿和奖赏。如今在第四章，基督是给我们享受的秘诀和能力。在作许多事的时候，我们首先必须知道秘诀，更要有能力、力量、动力，来成就这些事。
1Scripture Reading: Phil. 4:10-13; 3:9 In this message we shall consider Paul’s secret of sufficiency in Christ. Paul had learned the secret of sufficiency, of satisfaction, of contentment. This secret is actually Christ Himself. In chapter one, Christ is the life for us to live; in chapter two, Christ is the pattern for us to follow; and in chapter three, Christ is the goal and the prize for us to pursue. Now in chapter four, Christ is the secret and also the power for us to enjoy. In doing many things we must first know the secret and also have the power, the strength, the energy, to accomplish those things
学习秘诀
LEARNING THE SECRET
2我们教导人作事，甚至微不足道的事，主要也是教导他们秘诀。例如，教导人烤肉的技巧就是如此。若没有学得烤肉的秘诀，可能会把肉蹧蹋了。一面也许烤焦了，另一面却是生的。同样，我们也许不知道腓立比四章在基督里知足的秘诀。关于腓立比书，我们也许谈论了许多，却不知道经历基督的秘诀。换个比方说，因为我们没有钥匙，我们就无法打开经历基督的门。我再说，四章有秘诀和能力。一面，保罗说，『我都学得秘诀；』（12；）另一面，他见证：『我在那加我能力者的里面，凡事都能作。』（13。）在十一节保罗说，『我并不是因缺乏说这话，因为我已经学会了，无论在甚么景况，都可以知足。』按文法，『知足』这辞该联于『我已经学会了』。保罗已经学会了，在一切景况里，都可以知足。他能说，『无论我在甚么景况，我已经学会了知足。』在十二节保罗继续说，『我知道怎样处卑贱，也知道怎样处富余；或饱足、或饥饿、或富余、或缺乏，在各事上，并在一切事上，我都学得秘诀。』我都学得秘诀，直译，我都已经被引进。这是个隐喻，说到人被引进秘密社团，受其基本原则的教导。保罗不但学得秘诀；他已经被引进，并学得某些基本原则。
2In teaching people to do things, even insignificant things, we mainly teach them the secret. This is true, for example, in teaching someone the art of barbecuing meat. If a person does not learn the secret of barbecuing, he may ruin the meat. One side may be overdone, and the other side raw. Likewise, we may not know the secret of sufficiency in Christ found in Philippians 4. We may talk a great deal about the book of Philippians, but not know the secret of experiencing Christ. To change the figure of speech, because we do not have the key, we cannot open the door to the experience of Christ. I say again, in chapter four we have the secret and the power. On the one hand, Paul says, “I have learned the secret” (v. 12); on the other hand, he testifies, “I can do all things in Him who empowers me” (v. 13). In verse 11 Paul says, “Not that I speak according to want, for I have learned in whatever circumstances I am to be content.” To what word should the phrase to be content be joined? This phrase should not be connected with I am, for the words I am are related to the expression in whatever circumstances. Rather, to be content should be connected to I have learned. Paul had learned to be content in all circumstances. He could say, “I have learned to be content in whatever circumstances I am.” In verse 12 Paul continues, “I know both how to be abased, and I know how to abound; in everything and in all things I have learned the secret both to be filled and to hunger, both to abound and to be in want.” The words I have learned the secret are an interpretation of the Greek word which means “I have been initiated.” The metaphor is that of a person being initiated into a secret society with instruction in its rudimentary principles. Paul had not only learned a secret; he had been initiated and had learned certain basic principles.
3在希腊人中间有好些秘密社团。任何人要成为这样一个社团的成员，都必须学习该社团的基本原则。必须有人教导他这些原则，藉此将他引进该社团。保罗用这隐喻说到召会，召会是相当奥秘的，有某些基本原则。保罗悔改信主后，就某种意义说，是被引进召会生活。这就是说，他学得如何享受基督，如何以基督为生命，如何活基督、显大基督、赢得基督，以及如何过召会生活的秘诀。这些都是召会生活的基本原则。虽然召会─基督的身体─有几分奥秘，但召会确实不是秘密社团。反之，召会是立在山上光明的城。不但如此，召会对凡愿意来的人都是敞开的。但因为召会有奥秘的方面，就需要属灵的引进，以学习召会生活的原则。召会生活的基本原则与世界的基本原则全然不同。我们也许知道一切世界的基本原则，却不知道任何召会生活的事。因此，我们得救并进入召会─基督的身体─时就需要藉著学习某些基本原则而被引进。身体生活的秘诀是以基督为我们的生命、活基督、追求基督、赢得基督、显大基督、并彰显基督。这些是召会─基督的身体─的基本原则。保罗这已经被引进基督身体的人，已经学得秘诀。
3Among the Greeks there were a number of secret societies. Anyone who was to become a member of such a society had to learn the rudimentary principles of that society. Others had to initiate him into the society by instructing him in its principles. By using this metaphor, Paul was saying that a church, which is rather mysterious, has certain basic principles. After Paul was converted to Christ, he was in a sense initiated into the church life. This means that he was instructed in the secret of how to enjoy Christ, how to take Christ as life, how to live Christ, how to magnify Christ, how to gain Christ, and also how to have the church life. These are the rudimentary principles of the church life. Although the church, the Body of Christ, is somewhat mysterious, the church definitely is not a secret society. On the contrary, the church is a bright city set on a hill. Furthermore, the church is open to all who are willing to come. But because the church has a mysterious aspect, there is the need of a spiritual initiation in order to learn the principles of the church life. The basic principles of the church life are altogether different from the basic principles of the world. We may know all the rudimentary principles of the world and yet not know anything of the church life. Thus, when we are saved and come into the church, the Body of Christ, we need to be initiated by learning certain basic principles. The secret of the Body is to take Christ as our life, to live Christ, to pursue Christ, to gain Christ, to magnify Christ, and to express Christ. These are the basic principles of the church, the Body of Christ. As one who had been initiated into the Body, Paul had learned the secret
4今天许多基督徒没有这样被引进召会生活。虽然他们已经归向基督，受了浸，也加入了一个公会，但他们没有被引进基督的身体。他们没有学会如何以基督为生命，如何活基督，如何以基督为他们的榜样，并如何将一切宗教、文化、和哲学的事物看作粪土，为要赢得基督。他们和保罗不同，他们没有学得经历基督的秘诀。保罗已经被引进正确的基督徒生活，和正确的召会生活。
4Many Christians today have not been initiated into the church life in such away. Although they have been converted to Christ, baptized, and have joined a denomination, they have not been initiated into the Body of Christ. They have not learned how to take Christ as life, how to live Christ, how to take Christ as their pattern, and how to count all religious, cultural, and philosophical things as refuse in order to gain Christ. In contrast to Paul, they have not learned the secret of experiencing Christ. Paul had been initiated both into the proper Christian life and into the proper church life.
应用秘诀
APPLYING THE SECRET
5照著四章十至十三节，保罗将他所学得的秘诀应用到他在监牢里的景况。身为在罗马的囚犯，他远离许多信徒和许多藉著他的职事所兴起的召会。毫无疑问的，他在被监禁的期间，身心都受了苦。他需要物质的供应。在监牢里处于这种景况之下，对他实在不容易。照著新约的记载，保罗在欧洲往来尽职时，在腓立比的召会是惟一顾到保罗物质需用的。在四章十五节他说，『腓立比人哪，你们也知道我初传福音，离开马其顿的时候，在授受的账上，除了你们以外，并没有一个召会与我有交通。』保罗在这里用『账』字指明，腓立比的信徒用财物供给使徒，在他那里开了一个账户。我们在下篇信息会更完全的看见，腓立比信徒在保罗那里开了一个账户，就像今天我们在银行开账户一样。腓立比的圣徒不只一次将财物存入这账户。在十六节保罗题醒他们：『就是我在帖撒罗尼迦，你们也一次两次的，打发人供给我的需用。』在十七节保罗又说到信徒在他那里开的账户：『我并不寻求甚么餽送，只寻求你们的果子增多，归入你们的账上。』
5According to 4:10-13, Paul applies the secret he has learned to his circumstances in prison. As a prisoner in Rome, he was faraway from many of the believers and from many churches which had been raised up through his ministry. No doubt, during his imprisonment, he suffered both psychologically and physically. He was in need of a material supply. It certainly was not easy for him to be in prison under such circumstances. According to the record in the New Testament, when Paul was journeying in Europe for the ministry, the church in Philippi was unique in taking care of Paul’s material needs. In 4:15 he says, “And you yourselves also know, Philippians, that in the beginning of the gospel, when I went out from Macedonia, not one church shared with me in the account of giving and receiving but you only.” Paul’su se of the word account here indicates that the Philippian believers’ supply of material things to the apostle opened an account with him. As we shall see more fully in the next message, the believers in Philippi had opened an account with Paul in a way similar to opening an account in a bank today. More than once, the Philippian saints had made deposits into this account. In verse 16 Paul reminds them, “For even in Thessalonica you sent both once and again to my need.” In verse 17 Paul again refers to the account the believers had opened with him: “Not that I seek the gift, but I seek the fruit which increases to your account.”
6我们曾指出，腓立比的信徒在保罗那里开了属天的账户，并且众人都知道他们是那样的供给保罗物质的需用。然而，保罗在监牢里的时候，仍有某些物质的需用。因为保罗还是人，他期望腓立比人继续记念他。但有一个时期，腓立比人没有这样作。这由保罗在十节的话所含示：『我在主里大大的喜乐，因为你们对我的思念，如今终于重新发生；你们向来就思念我，只是未得机会。』请注意『终于』和『重新发生』二辞。腓立比人对保罗的思念曾有一段时间停止了，甚至可能枯萎了。他们对他的思念的确没有发生。但保罗写这节时，冬天已过，春天到了。他现在能说，他们对他的思念开始重新发生，犹如植物萌芽、开花。保罗很有恩慈的说，『你们向来就思念我，只是未得机会。』然而，保罗的话含示，在他们对他的思念重新发生以前，保罗曾盼望从他们得著一些物质的供应。他盼望得著这个惟一在他那里开了属天账户的召会的供应。但有一段时期，没有存款进来。『花』在冬天枯萎了；但如今春天既然到了，就重新开花。
6We have pointed out that the Philippian believers had opened a heavenly account with Paul and were known for the way they had supplied his material needs. However, when Paul was in prison, he had certain physical needs. Because Paul was still human, he expected the Philippians to continue remembering him. But for a period of time, the Philippians did not do this. This is implied by Paul’sword in verse 10: “But I rejoiced in the Lord greatly that now at length you caused your thinking for me to blossom a new; where in you did indeed take thought, but you lacked opportunity.” Notice the words at length and blossom anew. For some time, the Philippians’ thinking of Paul had been dormant; it might even have withered. Their thinking for him certainly was not blossoming. But when Paul wrote this verse, winter had passed, and spring had come. He could now say that their thinking for him had begun to blossom a new. Paul was very kind in saying, “You did indeed take thought, but you lacked opportunity.” In Paul’swords, however, there is the implication that before this blossoming anew of their thinking for him, Paul had hoped to receive from them some material supply. He had hoped to be supplied by the church which was unique in having opened a heavenly account with him. But for a period of time, no deposits came in. The “blossoms” had withered during the winter. But now that spring had arrived, there was a new blossoming.
7来自腓立比人的物质供应暂时停止了，这是主的主宰。不错，他们在保罗那里开了账户，但若没有存款进来，账户有甚么用？没有供应的时候，对保罗是试验的时候，是处卑贱的时候。毫无疑问，以巴弗提带著供应而来，大笔的存入属天的账户，那是保罗处富余的时候。所以，在十二节他能宣告：『我知道怎样处卑贱，也知道怎样处富余。』他知道怎样卑微并处在低微的景况里，也知道怎样生活有富余。在十二节保罗用了一些令人不解的辞句。他说，『在各事上，并在一切事上。』我们也许问，各事和一切事之间有甚么不同？这些不是相同的辞么？再者，在这节开头保罗说，他知道『怎样处卑贱』，也知道『怎样处富余』。但到这节末了，他将次序倒过来，说『或饱足、或饥饿、或富余、或缺乏』，他都学得秘诀。在研读主话时，我们必须留意这样的事。在这些经文里，保罗指明他有所缺乏；他需要物质的供应。他缺乏时，就是处卑贱。在禁卒、守卫、甚至御营全军面前，他缺乏，并且处卑贱。可能别人会说他：『可怜的囚犯！没有人照顾他，也没有东西作他的供应。』然后忽然以巴弗提带著腓立比人的餽18送到了。在十八节保罗说，『但我一切都收到了，并且有余，我已经充足，因我从以巴弗提受了你们的餽送，如同馨香之气，可收纳的祭物，是神所喜悦的。』保罗得著他们丰富的供应，就一无所缺。他能说，『我一切都收到了，并且有余。』
7It was sovereign of the Lord that the material supply from the Philippians had stopped temporarily. Yes, they had opened an account with Paul, but what is the use of an account if no deposits come in? This time when there was no supply was a time of testing for Paul, a time for him to be abased. No doubt, when Epaphroditus came with the supply, making a large deposit into the heavenly account, that was the time for Paul to abound. Therefore, in verse 12 he could declare, “I know both how to be a based, and I know how to abound.” He knew both how to be humbled and be in lowly circumstances and also how to live with abundance. In verse 12 Paul uses some puzzling expressions. He says, “in everything and in all things.” What, we may ask, is the difference between everything and all things? Are not these identical terms? Also, at the beginning of the verse Paul says that he knows “both how to be abased” and “how to abound.” But toward the end of the verse he reverses the order and says that he has learned the secret “both to be filled and to hunger, both to abound and to be in want.” In studying the Word we must pay attention to matters such as these. In these verses Paul indicates that he was in want; he needed a material supply. When he was in want, he was abased. In the presence of the jailers, the guards, and even the whole praetorium he was in want and was a based. Perhaps others said of him, “Poor prisoner! No one takes care of him, and nothing comes as a supply to him.” Then suddenly Epaphroditus arrived with a gift from the Philippians. In verse Paul says, “But I have all things and abound; I have been filled, receiving from Epaphroditus the things from you, a fragrant odor, an acceptable sacrifice, well- pleasing to God.” Now that Paul had received their rich supply, he was not lacking in anything. He could say, “I have all things and abound.”
8在以巴弗提来以前，保罗处卑贱。他带著供应而来以后，保罗就处富余。但保罗不知道这富余会持续多久。他知道可能时候将到，他会再度缺乏。他曾在低微的景况里；如今他在高峰。但可能不久他会再度低微。这就是他首先说，『我知道怎样处卑贱，也知道怎样处富余』的原因。但因为以巴弗提带著供应到了，保罗就将次序更换，并且说，『或饱足、或饥饿、或富余、或缺乏，…我都学得秘诀。』保罗知道他的景况不久会再度改变，就说他不但知道怎样处卑贱，怎样处富余；也知道怎样处富余，怎样处缺乏。
8Before Epaphroditus came, Paul was a based. After he came with the supply, Paul was abounding. But he did not know how long this abounding would last. He knew that probably the time would come when once again he would be in want. He had been in a low situation; now he was at a peak. But perhaps in not too long a time he would be low again. This was the reason he first said, “I know both how to be abased, and I know how to abound.” But because Epaphroditus had arrived with the supply, Paul then changed the order and said, “I have learned the secret both to be filled and to hunger, both to abound and to be in want.” Knowing that his circumstances could change again very soon, Paul said that he knew not only how to be abased and how to abound, but also how to abound and how to be in want.
神对我们景况
GOD’SS OVE REIGN ARRANGEMENT
主宰的安排
OF OUR CIRCUMSTANCES
9我详细讲述这事，原因是要指出，我们的景况总是神主宰安排的。祂主宰的安排有时候将我们放在低微的情形里，也有的时候将我们放在相当好的景况里。保罗领悟，即使供应已经从腓立比的召会来到，他的景况仍在神手中。在神主宰的安排里，腓立比的召会到如今才送来供应。可能他们有心给他餽送，但直到以巴弗提来，他们才得机会。机会到了，腓立比的信徒就给保罗餽送。这供应将他从卑微、缺乏、和卑贱的光景带出来，将他置于高峰。但他不知道那会持续多久。然而，他确信他知道怎样处卑贱，怎样处富余；怎样处富余，怎样处缺乏。他学得了秘诀；他已经被引进基督与召会的基本原则。
9My reason for dwelling on this matter is to point out that our circumstances are always sovereignly arranged by God. Sometimes His sovereign arrangement puts us in a low situation, and at other times in circumstances that are quite good. Paul realized that even though the supply had come from the church at Philippi, his circumstances were still in the hand of God. In God’ss ove reign arrangement, the Philippian church did not send the supply until now. Perhaps they had the heart to send him a gift, but not the opportunity until Epaphroditus could come. When the opportunity was available, the Philippian believers sent a gift to Paul. This supply brought him out of the condition of humiliation, want, and abasement and set him on a peak. But he did not know how long that would last. Nevertheless, he had the assurance that he knew both how to be abased and how to abound, both how to abound and how to be in want. He had learned the secret; he had been initiated into the basic principles of Christ and the church
10在十三节，我们找著与使徒在基督里知足的秘诀有关的基本原则：『我在那加我能力者的里面，凡事都能作。』保罗是一个在基督里的人，（林后十二2，）他盼望给别人看出他是在基督里面。现在他宣告，他在那加他能力的基督里面，凡事都能作。这是他对基督的经历包罗并总结的话。主在约翰十五章五节说到我们与祂生机的联结，说，『离了我，你们就不能作甚么。』保罗在这里是从正面说这事。
10In verse 13 we find a basic principle related to the apostle’s secret of sufficiency in Christ: “I can do all things in Him who empowers me.” Paul was a person in Christ (2 Cor. 12:2), and he desired to be found in Christ by others. Now he declared that he could do all things in Him, in the very Christ who empowered him. This is an all-inclusive and concluding word concerning his experience of Christ. It is the converse of the Lord’sword concerning our organic relationship with Him in John 15:5: “ Apart from Me you can do nothing
在那加我们能力者的里面，凡事都能作
DOING ALL THINGS IN HIM
WHO EMPOWERS US
11在腓立比四章十三节，保罗说到基督是『那加我能力』的一位。这样得加力，就是得以在里面有动力。基督住在我们里面，（西一27，）祂加我们能力，使我们有动力，不是从外面，乃是从里面。藉著这样里面的加力，保罗在基督里面凡事都能作。
11In 4:13 Paul refers to Christ as the One who “empowers me.” To be so empowered is to be made dynamic inwardly. Christ dwells in us (Col. 1:27). He empowers us, makes us dynamic, from within, not from without. By such inward empowering Paul could do all things in Christ
12在腓立比四章十三节，我们找著保罗在十二节所说的秘诀。这里保罗说，他在基督里，在那加他能力者里面。在三章保罗见证他追求基督，为要赢得基督，并给人看出他是在基督里面。如今在四章十三节保罗说，他在基督里面。在基督这加他能力者里面，保罗凡事都能作。他能说，『基督是我知足的秘诀。只要我有祂，只要我在祂里面，就凡事都能作。』我们要珍赏保罗的话，就需要将四章十三节的『在…里面』这辞联于三章九节同样的辞。在三章九节保罗渴望给人看出他是在祂里面；在四章十三节保罗宣告，他既在祂里面，就在那加祂能力
12In 4:13 we find the secret to which Paul refers in verse 12. Here Paul says that he is in Christ, in the One who empowers him. In chapter three Paul testified that he pursued Christ in order to gain Him and be found in Him. Now in 4:13 Paul says that he is in Him. In Christ as the One who empowers him Paul could do all things. He could say, “Christ is my secret of sufficiency. As long as I have Him and as long as I am in Him, I can do all things in Him.” To appreciate Paul’sword we need to join the phrase in Him in 4:13 to the same phrase in 3:9. In 3:9 Paul aspired to be found in Him; in 4:13 Paul declared that being in Him he could do all things in the One who empowered him. This is the secret
13者的里面，凡事都能作。这乃是秘诀。
13
14你看见了秘诀么？你有这秘诀么？我们的景况也许改变。在某些景况里我们也许处富余，在别的景况里我们也许处卑贱。但无论我们处富余或处卑贱，对主的享受都是相同的。保罗甚至可能在处卑贱的时候，比处富余的时候更享受基督；也许他贫穷的时候，比他富裕的时候更享受基督。然而，这是我的领会。保罗也许会说，『不，我处卑贱的时候，和我处富余的时候，同样的享受基督。无论富裕或贫穷，无论高或低，对我都没有两样。对基督的享受是相同的。』即使享受可能相同，味道仍有可能不同。无论在享受或在味道上是否不同，保罗的确学得了秘诀。
14Have you seen the secret? Do you have this secret? Our circumstances may change. In certain circumstances we may abound, and in others we may be abased. But whether we abound or are abased, the enjoyment of the Lord is the same. It may even have been the case that Paul enjoyed Christ more when he was abased than when he was abounding. Perhaps he enjoyed more of Christ when he was poor than when he was rich. This, however, is my understanding. Perhaps Paul would say, No, I enjoy Christ equally when I am abased and when I am abounding. It makes no difference to me whether I am rich or poor, high or low. The enjoyment of Christ is the same.” Even though the enjoyment might be the same, the taste might still be different. Whether or not there was any difference in enjoyment or in taste, it is certain that Paul had learned the secret
化解罣虑
COUNTERACTING ANXIETY
15我们若学得秘诀，就会知道怎样化解罣虑。你若贫穷，不需要罣虑或忧愁。主仍是近的，祂会照顾你。我们生来就会忧愁、罣虑，穷人与富人都是这样。穷人有他们的忧愁，富人也有他们的忧愁。惟有在经历中真正在基督里，以及里面得祂加力的人，才不需要忧愁或罣虑。
15If we have learned the secret, we shall know how to counteract anxiety. If you are in poverty, there is no need for you to be anxious or to worry. The Lord is still at hand, and He will take care of you. By nature, we are given to worry, to anxiety. This is true as much of the rich as it is of the poor. Those who are poor have their particular worries, and those who are rich have theirs. Only those who are truly in Christ in their experience and who are inwardly empowered by Him have no need to worry or to be anxious
16我们曾指出，当腓立比的召会没有机会供应保罗时，他就缺乏。他处卑微，处卑贱。你想保罗在那处卑贱的期间会忧虑么？我们有根据可以回答是或不是。一面，我们能说保罗不忧愁，因他告诉我们，无论处卑贱，或处富余，他都学得秘诀。另一面，他说到他的情形时，含示他必有某种忧愁或罣虑的属人感觉。保罗若没有任何忧愁，他为甚么要说到自己的情形？他缺乏时，对于缺乏必有某种感觉。不然，他不会告诉腓立比人，他在主里大大的喜乐，因为他们对他的思念，如今『终于』重新发生。这积极的话含示，在藉著以巴弗提得著供应以前，保罗是担心的。保罗似乎是说，『你们对我的思念终于重新发生了。有一段时期，你们也许忘了我，没有顾到我。你们对我的思念经过了冬天。但如今我很喜乐，你们对我的思念重新发生了。』
16We have pointed out that when the church at Philippi did not have the opportunity to supply Paul, he was in want. He was humiliated and abased. Do you think that during that time of abasement Paul was worrying? We may have the ground to answer this question with both a yes and a no. On the one hand, we can say that Paul was not worried, for he tells us that he had learned the secret both to be abased and to abound. On the other hand, there is an implication that, in referring to his situation, he must have had some human feeling of worry or anxiety. If Paul did not have any worry, why then did he refer to his situation? When he was in want, he must have had some feeling about it. Otherwise, he would not have told the Philippians that he rejoiced in the Lord greatly that “at length” they had caused their thinking for him to blossom anew. This positive word implies that, prior to receiving the supply through Epaphroditus, Paul was concerned. It seems as if Paul was saying, “Your thinking for me has blossomed anew. For a period of time, you may have forgotten me and did not care for me. Your thinking concerning me passed through a time of winter. But now I rejoice that your thinking for me has blossomed anew.”
17保罗若没有忧愁或罣虑的感觉，为甚么他觉得需要在给腓立比人的书信中写到这样的事？保罗是人，他的确因物质缺乏而受苦。保罗不是天使，他也不像无生命无感觉的雕像。无疑的，他学会了在基督里知足的秘诀。当他有缺乏，并受试探为他的情形忧愁时，就应用这秘诀。然后，在他的经历中，这秘诀就消除他的忧愁。所以，他能放胆见证，他知道怎样处卑贱，也知道怎样处富余。保罗知道怎样处卑贱的事实指明，他经历了卑贱的感觉。他知道在苦难的时候有忧愁和罣虑是怎么一回事。但那些时候，他应用了内住的基督这个秘诀。他能给人看出他是在基督里，这位基督就是他所应用的；祂是真的、活的、近的、便利的、并得胜的。这就是作保罗秘诀的基督。保罗使用斯多亚派的用语，说他已经学会了，无论在甚么景况，都可以知足。虽然保罗用斯多亚派的话，但他绝不是斯多亚派。反之，他是在基督里的人，他在一切景况中经历并应用基督。保罗能知足，不是因为他受过斯多亚派的教导，而是因为他应用他在其中生活、住留的基督。我再说，这位基督成了保罗的秘诀。
17If Paul did not have any feelings of worry or anxiety, why would he find it necessary to write such things in his Epistle to the Philippians? As a human being, Paul did undergo suffering with respect to material needs. Paul was not an angel, and he was not like a lifeless statue without feelings. No doubt, he had learned the secret of sufficiency in Christ. When he was in want and was tempted to worry about his situation, he applied this secret. Then, in his experience, this secret eliminated his worry. Therefore, he could have the boldness to testify that he knew both how to be abased and how to abound. The very fact that Paul knew how to be abased indicates that he experienced feelings of abasement. He knew what it was to have worry and anxiety in times of suffering. But at those times he applied the secret of the indwelling Christ. He applied the very Christ in whom he could be found. This Christ is real, living, near, available, and prevailing. This was the Christ who was Paul’s secret. Using a Stoic term, Paul could say that he had learned, in whatever circumstances he was, to be content. Although Paul used a Stoic word, he was by no means a Stoic. On the contrary, he was a person in Christ, and he experienced Christ and applied Him in all circumstances. Paul could be content not because he had been instructed by the Stoics, but because he applied the very Christ in whom he lived and in whom he remained. Again I say, this Christ became Paul’s secret
基督徒生活中的白昼与黑夜
DAY AND NIGHT IN THE CHRISTIAN LIFE
18在基督徒的生活中，我们经历黑夜与白昼。照著创世记一章，黑夜比白昼先来临。保罗处卑贱时是在黑夜，处富余时是在白昼。白昼怎样随著黑夜，照样黑夜也会随著白昼。这就是说，在卑贱的黑夜以后，富余的白昼就来临。然而保罗领悟，至终会有另一个黑夜随著这白昼而来。我们无法更改神宇宙的原则。宇宙中有黑夜与白昼，有白昼与黑夜。
18In the Christian life we experience both night and day. According to Genesis 1, night comes before day. When Paul was abased, he was in the night, and when he was abounding, he was in the day. Just as day follows night, night in turn will follow day. This means that after the night of abasement came the day of abounding. Paul realized, however, that this day would eventually be followed by another night. We cannot change the principle of God’sun i verse. In the universe there is night and day, day and night.
19基督徒的生活不是停留在一个水平，乃是有许多上上下下。上上下下，下下上上，乃是正常的。停留在一个水平，没有经历上上下下，是不正常的。同样，经历白昼，没有经历黑夜，也不是正常的。谁的属灵白昼有数百小时之久？我没有这样的白昼。我有白昼也有黑夜，有高昂也有下沉。然而，我们的账目该是平衡的：高昂该与下沉相等，借方该与贷方相等。我们在经历中有这样的平衡，就是正常的。照著主主宰的安排，我们需要上上下下以经历基督。我为著主带我经过的一切山谷感谢祂。但随著谷也有山。基督徒的生活不是一片广大的平原，乃是有许多山与谷的地。藉著山与谷，我们就经历基督。
19The Christian life does not stay on one level; it has many ups and downs. It is normal to be up and down, down and up. It is not normal to remain on one level and not experience ups or downs. Likewise, it is not normal to experience day and not night. Whose spiritual day is two hundred hours long? I do not have such days. I have nights as well as days, downs as well as ups. However, our account should be balanced: the ups should equal the downs, and the debit should equal the credit. When we have such a balance in our experience, we are normal. According to the Lord’ss ove reign arrangement, we need both the ups and downs in order to experience Christ. I thank the Lord for all the valleys through which He has taken me. But with the valleys, there have also been hills. The Christian life is not one vast plain; it is a land with many hills and valleys. It is by the hills and valleys that we experience Christ
20青年人，不要梦想你的生活将会是平坦的、平淡的。反之，你要面临许多山与许多谷。你会遭遇各种的景况。但在这些景况里，你可应用基督作你的秘诀并经历祂。我们学习应用基督是很要紧的。
20Young people, do not dream that your life will be level and plain. On the contrary, you will face many valleys and many hills. You will encounter all kinds of circumstances. But in these circumstances you may apply Christ as your secret and experience Him. It is crucial that we learn to apply Christ
在各事上，并在一切事上
in everything and in all things
21我们先前曾指出，在十二节保罗用了一个令人不解的辞句：『在各事上，并在一切事上』。在『各事』和『一切事』之间有甚么不同？我们一次只经历一件事，我们无法一次经历一切事。所以，照著我们在时间里的经历，乃是各事。但一段时期的经历过去了以后，各事就成为一切事。我们必须记得，腓立比书是照著经历写的。在时间里我们经历一件事又一件事。这事实由『各事』一辞所指明。但在一段漫长时期的经历以后，各事就成为一切事。『在各事上』这辞是指在特别的时候，我们经历主的某件事。『一切事』这辞是指一段时期中范围广大的经历。保罗能说，在特别的场合里，并在一切的场合里，在特定的时间里，并在他一生所有的过程里，他都学得秘诀。保罗时刻经历基督。一面，他在特别的时间，在特别的事上经历基督。另一面，他在一切的时间，在一切的事上经历基督。
21Earlier we pointed out that in verse 12 Paul uses the puzzling expression “in everything and in all things.” What is the difference between “eve rything” and “all things”? We experience one thing at a time. We cannot experience all things at once. Therefore, according to our experience in time, it is everything. But after a long period of experiences has gone by, the everything becomes all things. We need to recall that the book of Philippians was written according to experience. In time we experience one thing after another. This fact is denoted by the word everything. But after a prolonged period of experience, the everything becomes all things. The words in everything refer to a particular time when we experience a certain thing of the Lord. The words all things refer to abroad range of experiences over a period of time. Paul could say that both on a particular occasion and on all occasions, both at a certain time and throughout the course of his life, he had learned the secret. Paul experienced Christ moment by moment. On the one hand, he experienced Christ in particular things at particular times. On the other hand, he experienced Christ in all things and at all times.
22得著这样关于经历基督的话，是何等的祝福！我盼望青年人尤其要领悟他们是何等蒙福，并且要祷告：『主，即使我还年轻，我就渴望以腓立比书里所陈明的路来寻求你，追求你，并经历你。就著对基督正常的经历和享受这一面来说，我要作今日的保罗。我不寻求作伟大的使徒、传福音者、或基督的工人。但我的确渴望作正常的基督徒，天天在各事上，甚至一生之久在一切事上，经历你并享受你。』愿我们都渴望享受基督到这样的地步。
22What a blessing it is to receive such a word concerning the experience of Christ! I hope that the young people especially will realize how blessed they are and will pray, “Lord, even in my youth I desire to seek You, pursue You, and experience You in the way presented in the book of Philippians. As far as the normal experience and enjoyment of Christ are concerned, I want to be today’sP a ul. I do not seek to be a great apostle, evangelist, or a worker for Christ. But I do desire to be a normal Christian experiencing You and enjoying You in everything day by day, even in all things, for my whole life.” May we all aspire to enjoy Christ to such an extent