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腓立比书生命读经 · 第3篇

保罗为福音所受的苦难，以及他对恩典的享受

PAUL’S SUFFERING FOR THE GOSPEL AND HIS ENJOYMENT OF GRACE
1读经：腓立比书1:7-8,12-14,16-17,28-30。在本篇信息中，我们要来看保罗为福音所受的苦难，以及他对恩典的享受。我们很容易用天然的方式来了解为福音受苦以及享受恩典这件事。然而，我们来看属灵的事，必须越过天然或传统的领会。照著腓立比书，为福音受苦以及享受恩典都是深奥的事。
1Scripture Reading: Phil. 1:7-8, 12-14, 16-17, 28-30 In this message we shall consider Paul’s suffering for the gospel and his enjoyment of grace. It is easy to understand the matter of suffering for the gospel and of enjoying grace in a natural way. However, in approaching spiritual things, we need to go beyond the natural or traditional understanding. According to the book of Philippians, to suffer for the gospel and to enjoy grace are both deep matters
2为福音受苦，意思是你在地上只为著神经纶的权益；为福音受苦乃是关心神经纶的完成。福音包括神的经纶，为福音受苦要求我们有分于神的经纶。因此，为福音受苦实际上就是有分于神经纶的完成。保罗的著作指明他为福音受苦。然而，他受苦所为著的福音不是低品的、肤浅的。他为福音受苦的意义，在于他在地上是为著完成神的经纶。他不只传讲人应该相信耶稣是他们的救主，使他们可以上天堂。传扬这种狭隘的福音不需要受苦。保罗照著神的经纶传扬福音时，抛弃了宗教、律法、文化、规条、风俗、习惯和各种学说。保罗所传的福音除灭了神经纶以外的一切事物，除灭了宗教、政治和文化。就某种意义说，保罗的福音甚至除灭了我们。保罗因著传扬这样的福音，被人看作制造麻烦的，如同瘟疫一般。（徒二四5。）
2To suffer for the gospel means that you are on earth solely for the interest of God’secon o my. To suffer for the gospel is to care for the accomplishment of God’secon o my. The gospel includes God’secon o my, and suffering for the gospel requires that we participate in God’secon o my. Thus, to suffer for the gospel actually means to share in the carrying out of God’secon o my. Paul’s writings indicate that he suffered for the gospel. However, the gospel for which he suffered was not low or superficial. He suffered for the gospel in the sense that he was on earth for the carrying out of God’secon o my. He did not simply preach that people should believe in Jesus as their Savior so that they might go to heaven. The preaching of such a limited gospel does not entail suffering. In preaching the gospel according to God’secon o my, Paul renounced religion, law, culture, ordinances, customs, habits, and every kind of ism. The gospel Paul preached slaughtered everything that was apart from God’secon o my. It slaughtered religion, politics, and culture. In a sense, Paul’s gospel slaughter seven us. Because Paul preached such a gospel, he was regarded as a troublemaker, a pestilent fellow (Acts 24:5
3尽管保罗的传扬福音除灭了一切与神经纶对立的事物，他却称之为和平的福音。（弗二17，六15。）在以弗所二章十七节保罗指出，基督钉十字架并复活之后，临到外邦人，向他们传扬和平的福音。惟有当一切与福音相对的事物除灭之后，才能有和平。为了使我们与神之间、我们彼此之间有和平，宗教、政治、文化、规条和律法都必须了结。因著保罗所传的福音牵涉到除灭这么多事物，他的传扬就不讨人的喜欢。他既不能讨好犹太人，也不能讨好外邦人。保罗只能讨神自己的喜欢。他的传扬得罪了宗教、政治、文化和各种的学说。
3Even though his preaching of the gospel slaughtered everything contrary to God’s economy, Paul referred to the gospel as the gospel of peace (Eph. 2:17; 6:15). In Ephesians 2:1 7 Paul points out that Christ, after His crucifixion and resurrection, came to the Gentiles preaching the gospel of peace. Peace is possible only when everything contrary to the gospel has been slaughtered. In order for there to be peace between us and God and with one another, religion, politics, culture, ordinances, and the law had to be terminated. Because Paul preached a gospel that involves the slaughter of so many things, his preaching was not pleasing to men. He could please neither the Jews nor the Gentiles. Paul could please only God Himself. His preaching was an offense to religion, politics, culture, and every kind of “ism.”
4如果我们照著保罗的方式来传福音，我们也要受苦。但如果我们以包裹著糖衣的方式来传福音，我们就要广受欢迎。这样一来，我们就不是为著神的经纶受苦的人了。不要照著天然的观念来领会为福音受苦。我们已经指出，为福音受苦就是为神经纶的权益站住。只要我们留在主的恢复里，关切神经纶的完成，我们的定命就是为福音受苦。
4If we preach the gospel in the way Paul did, we also shall suffer. But if we preach the gospel in a sugar- coated way, we shall be universally welcomed. In such a case, we shall not be those who suffer for God’secon o my. Do not understand suffering for the gospel according to the natural concept. To suffer for the gospel, as we have pointed out, is to stand for the interest of God’secon o my. As long as we remain in the Lord’s recovery, caring for the accomplishment of God’secon o my, our destiny is to suffer for the gospel
5我们在主的恢复里所传的福音，与今我们指出，根据启示录二至三章，犹太教是属撒但的，天主教是属鬼的，而更正教是没有基督的。这样的话岂能讨宗教人士的喜欢？然而，说出这样的话，不过就是赞同主耶稣在启示录里所用的辞；乃是祂用了『撒但会堂』这个辞。（二9。）这个说法岂不指明，在主眼中，犹太教已经成了撒但的系统？再看表征天主教的推雅推喇，主说到『撒但深奥之事』。（24。）这辞是指撒但深奥的奥秘。这些事定规是属鬼的。论到老底嘉，我们看见基督正站在召会的门外。（三。）这就是我们说，更正教其实是没有基督的原因，因为基督是在门外。陶恕（A.W.Tozer）在一篇名为『基督的权柄在召会中逐渐式微』的文章中，发表了类似的观点。就连陶恕的文章也指明，更正教是没有基督的。如果我们以这种方式来传福音，就要准备好遭受反对。我们传福音的目的既不是要讨人的喜欢，也不是要得罪人。传福音只是为了宣扬神的真理。然而，神的真理会除灭许多东西。因此，凡为著神在地上经纶的完成而传福音的人，都要为福音的缘故受苦。
5The gospel we preach in the Lord’s recovery is opposed pointed out that, according to Revelation 2 and 3, Judaism is satanic, Catholicism is demonic, and Protestantism is Christless. How could such a word be pleasing to those in religion? To utter this kind of word, however, is simply to agree with the terms used by the Lord Jesus in Revelation. He was the One to use the expression “the synagogue of Satan” (Rev. 2:9). Does not such an expression indicate that, in the eyes of the Lord, Judaism has become a satanic system? Furthermore, concerning Thyatira, which signifies Catholicism, the Lord speaks of “the deep things of Satan” (Rev. 2:24). This expression refers to deep, satanic mysteries. Such things certainly are demonic. Concerning Laodicea, we see that Christ is standing outside the door of the church (Rev. 3:20). This is the 20 reason we say that, in a very real sense, Protestantism is Christless, for Christ is outside the door. A similar sentiment was expressed by A. W. Tozer in an article entitled “The Waning Authority of Christ in the Churches.” Even Tozer’s writing indicated that Protestantism is Christless. If we preach the gospel in this way, we should expect to be opposed. In preaching the gospel, our aim is neither to please people nor to offend them. It is simply to sound forth the truth of God. However, God’st ruth will slaughter many things. Therefore, those who preach the gospel for the carrying out of God’s economy on earth will suffer for the sake of the gospel.
6我们为福音受苦的同时，总是有对恩典的享受。你若为神的经纶受苦，就会有这种享受。我能作见证，在我们面临一切反对的时候，我实在享受主的恩典。为神的经纶受苦，带来恩典的供应。这种对恩典的享受，是联于为福音所受的苦难。
6Along with suffering for the gospel, there is always the enjoyment of grace. If you suffer for God’secon o my, you will have this enjoyment. I can testify that in the midst of all the opposition we face, I truly enjoy the Lord’s grace. Suffering for God’s economy brings in the supply of grace. This enjoyment of grace is related to suffering on behalf of the gospel.
7享受恩典乃是对基督有真正的经历，因为我们所享受的恩典就是基督自己。我不相信那些以讨好人的方式传福音的人，懂得这种对恩典的享受。那些热中犹太教的信徒，因著敌挡保罗而传福音，他们必定没有享受基督作恩典。他们的传扬，并不能带进基督作恩典，给他们享受。我们已经在别处指出，恩典一点不差就是经过过程的三一神成了我们的享受。有些人可能会怀疑这种对恩典的领会，不知道恩典是经过过程的三一神成了我们的享受这种说法是否正确。请看林后十三章十四节保罗的话：『愿主耶稣基督的恩，神的爱，圣灵的交通，与你们众人同在。』这里我们看见三一神作我们的享受。因此，恩典乃是对内住基督的经历，这位基督乃是经过过程的神成了我们的享受。我们越为著神在地上的经纶受苦，就越享受这样一位基督。3如果我不讲说主在启示录二至三章论到犹太教、天主教和更正教的话，毫无疑问的，我能藉著传扬福音得著许多朋友。然而，我会失去对基督这位独一朋友的享受。我若企图讨好人，就会使祂不喜悦。我不愿以基督的欢心换取人的欢心。我愿意像保罗在腓立比三章所说，为基督的缘故，将万事看作亏损。我也愿意为著享受恩典的缘故，亏损万事。主并没有托付我讨人的喜欢。论到神的经纶，丝毫没有妥协的余地。神的真理要除灭一切违反神经纶的事物。在这件事上，我们与保罗一样，没有选择的余地。照腓立比书来看，保罗受苦不仅是为著传扬福音，更特特是为了辩护并证实福音。我们已经看见，福音与神的经纶有关，与祂在地上的行动有关，为要完成神永远的旨意。保罗写信给腓立比人的时候，有些传道人屈改、曲解了神经纶的福音。保罗起来宣告：在神的福音里，犹太教和希腊哲学都没有地位。他是为辩护福音设立的。（一16。）此外，保罗又传扬两面的奥秘：神的奥秘就是基督，基督的奥秘就是召会，藉此来证实福音。别人虽然也传基督，却不是为了实施这两个奥秘。今天基督徒中间也是这样；有许多宣教与布道的工作，但是很少传道人充分关切神的奥秘就是基督，更不用说基督的奥秘就是召会了。许多人对召会的问题宁可避而不谈，因此，今天很少有福音的证实。主所给我们的负担不只是辩护福音，也是证实福音。这就是说，我们关切这两个奥秘的实施。为这缘故，我们遭受反对。
7To enjoy grace is to have the genuine experience of Christ, for the grace we enjoy is Christ Himself. I do not believe that those who preach the gospel in a way that pleases men know anything of the enjoyment of grace. To be sure, those Judaistic believers who preached the gospel in rivalry with Paul did not have the enjoyment of Christ as grace. Their preaching could not bring in Christ as grace for their enjoyment. Elsewhere we have pointed out that grace is nothing less than the Triune God processed for our enjoyment. Some may question this understanding of grace, wondering whether it is true to say that grace is the Triune God processed for our enjoyment. Consider Paul’sword in 2 Corinthians 13:14: “The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all” (Gk.). Here we see the Triune God for our enjoyment. Grace, there fore, is the experience of the indwelling Christ, who is the processed God as our enjoyment. The more we suffer for God’secon o my on earth, the more we enjoy such a Christ. If I did not speak the Lord’sword in Revelation 2 and concerning Judaism, Catholicism, and Protestantism, I could no doubt gain many friends through my preaching of the gospel. However, I would lose the enjoyment of Christ, the unique Friend. In my attempt to please people, I would displease Him. I do not care to trade Christ’s favor for man’s. Like Paul in Philippians 3, I am willing to count everything loss on account of Christ. I am also willing to suffer the loss of all things on account of the enjoyment of grace. I have not been commissioned by the Lord to please men. When it comes to the matter of God’secon o my, there is no room for compromise. Everything contrary to God’secon o my must be slain by the truth of God. Like Paul, we have no choice in this matter. According to the book of Philippians, Paul suffered not simply because he preached the gospel, but in particular because he defended the gospel and confirmed it. We have seen that the gospel is related to God’s economy, to His move on earth for the fulfillment of His eternal purpose. When Paul wrote to the Philippians, certain preachers were perverting this gospel of God’secon o my and distorting it. Paul rose up to declare that in the gospel of God there was no place for Judaism or for Greek philosophy. He was set for the defense of the gospel (1:16). Furthermore, Paul confirmed the gospel by preaching two mysteries: Christ as the mystery of God and the church as the mystery of Christ. Although others were preaching Christ, they were not for the carrying out of these mysteries. The same is true among Christians today. There is a great deal of mission work and gospel preaching, but not many preachers care adequately for Christ as the mystery of God, much less for the church as the mystery of Christ. Many prefer to avoid talk concerning the church. Therefore, there is not much confirmation of the gospel today. The Lord has burdened us not only with the defense of the gospel, but also for the confirmation of the gospel. This means that we care for the carrying out of the two mysteries. For this, we are opposed.
8如果你只以肤浅的方式传福音，而没有辩护、证实福音，你会受到热烈的欢迎。在我早年尽职时，一位老牧师告诉我，如果我照著他们的方式传福音，城里所有的基督徒都会欢迎我，也会与我愉快的相处。然而他说，如果我坚持我所采取的方式，会得罪很多人。他这样劝我是出于一番好意，但我必须告诉他，在这件事上我没有选择的余地。从那一天直到如今，我为福音受了我当受的苦。但是随著苦难而来的，乃是对基督丰富的享受。祂对我真是恩典，作了我的享受。我们中间许多人能见证，我们进入召会生活以前，几乎不知道甚么是享受基督。你在公会里的时候，对基督有丰富的享受么？在召会生活之外，没有一处我们能好好的享受基督。你若不信我的话，我鼓励你到各处游历，寻找一个比召会生活更能享受基督的地方。一九四八年，我鼓励一位对召会满了怨言的弟兄去找一个更好的地方，如果找到了，请他通知我，我要与他一同去。然而，他从没有回覆说，他找到了一个比召会更能享受基督的地方。不错，在召会生活里，我们经历到为福音受苦，但是我们也得著恩典，就是经过过程的三一神成了我们的享受。我们所享受的，远胜于那些被神真理的传扬所除灭的事物。
8If you simply preach the gospel in a superficial way without defending it or confirming it, you will be warmly welcomed. In the early years of my ministry, I was told by an elderly pastor that if I would preach in their way, all the Christians in town would welcome me and be happy with me. However, if I persisted in the way I was taking, he said, many would be offended. He advised me out of a good heart. But I had to tell him that I had no choice in the matter. From that day until now, I have had my share of suffering for the gospel. But along with the suffering I have had a rich enjoyment of Christ. He has truly been grace to me for my enjoyment. Many of us can testify that before we came into the church life, we knew very little of the enjoyment of Christ. Did you have the rich enjoyment of Christ when you were in the denominations? Outside the church life, there is no place where we can have the proper enjoyment of Christ. If you do not believe my word, I would encourage you to travel and search for a place where we can enjoy Christ more than we do in the church life. In 1948 I encouraged a certain brother who was full of complaints about the church to find a better place and then, having done so, to inform me so that I might go there with him. However, he never reported that he found a place where there was more enjoyment of Christ than in the church. Yes, in the church life we experience suffering for the gospel, but we also have grace, the processed Triune God for our enjoyment. What we enjoy is much better than any of those things which are slaughtered by the preaching of the truth of God
壹 保罗为福音所受的苦难
I. PAUL’S SUFFERING FOR THE GOSPEL
一 在捆锁中
A. In Bonds
9保罗写信给腓立比人的时候，正为著福音受苦。在一章七节、十三节、十四节和十七节，他题到他的捆锁，就是他被监禁的事。这清楚指明，腓立比书是在监狱里写的。虽然保罗是个囚犯，他的监牢却成了筵宴所，因为保罗在那里享受了主。保罗在七节说到同享恩典，就是指这件事。保罗在捆锁中，却能享受恩典。这一节清楚有力的指明，对保罗而言，监狱并非仅是受苦的地方，更是筵宴所。
9When Paul wrote to the Philippians, he was suffering for the gospel. In 1:7, 13, 14 and 17 he refers to his bonds, that is, his imprisonment. This indicates clearly that the book of Philippians was written from prison. Although Paul was a prisoner, his prison became a house of wine, a banqueting house, for there Paul was enjoying the Lord. Verse 7, in which Paul speaks of partaking of grace, indicates this. Paul was in bonds, but he was enjoying grace. This verse indicates clearly and strongly that for Paul prison was a place of feasting and not merely of suffering.
二 由于辩护、证实福音
B. Due to the Defense and Confirmation of the Gospel
10保罗所以坐牢，特别是因著辩护、证实福音。（一7。）
10In particular Paul’sim prison ment was due to the defense and confirmation of the gospel (1:7
1 在消极一面，辩护福音抵御那屈改、曲解福音的异端
1. Defending the Gospel on the Negative Side from Perverting and Distorting Heresies
11辩护福音，是在消极一面抵御那屈改、曲解福音的异端，如加拉太书所对付的犹太教，和歌罗西书所对付的智慧派。犹太教是屈改福音，而智慧派和希腊哲学是曲解福音。保罗辩护福音，抵御所有异端的屈改和曲解。我们来看他在安提阿对抗彼得的经历。虽然彼得在行传十章领受了关于外邦人的异象，但在安提阿，他却退去不与外邦信徒同席吃饭。在这件事上，彼得没有为著福音的真理站住；相反的，他屈改了这个真理。因此，保罗当面抵挡彼得，并且责备他。
11The defense of the gospel is related, on the negative side, to the perverting and distorting heresies, like Judaism dealt with in Galatians and Gnosticism dealt with in Colossians. Judaism was perverting the gospel, whereas Gnosticism and Greek philosophy were distorting it. Paul defended the gospel against all heretical perversion and distortion. Consider his experience with Peter at Antioch. Although Peter had received the vision concerning the Gentiles in Acts 10, he withdrew from eating with the Gentile believers in Antioch. In this matter, Peter did not stand for the truth of the gospel. On the contrary, he perverted this truth. Therefore, Paul withstood Peter to his face and rebuked him
12在辩护福音，抵御屈改和曲解的事上，保罗是独一无二的。照新约的记载，他强烈反对任何屈改和曲解福音的事物。他受苦多半是为这个缘故。然而，他所享受的恩典却超过这些苦难。
12In defending the gospel against perversion and distortion, Paul was unique. According to the record of the New Testament, he was the one who stood the strongest against anything that perverted and distorted the gospel. This was the reason for much of his sufferings. However, the grace he enjoyed surpassed these sufferings
2 在积极一面，用一切关乎基督与召会之奥秘的启示证实福音
2. Confirming the Gospel on the Positive Side with All the Revelation of God’s Mysteries concerning Christ and the Church
13证实福音，是在积极一面，与保罗书信中所揭示，一切关乎基督与召会之奥秘的启示有关。保罗的著作启示出两大奥秘─基督是神的奥秘，以及召会是基督的奥秘。没有别的使徒像保罗这样充分的启示出这些奥秘。当然，保罗的教导与传扬乃是证实福音，并证实神的经纶。
13The confirmation of the gospel is related, on the positive side, to all the revelations of God’s mysteries concerning Christ and the church as unveiled in Paul’s Epistles. In the writings of Paul, the two great mysteries—Christ as the mystery of God and the church as the mystery of Christ— are unveiled. No other apostle unveiled these mysteries as adequately as Paul did. To be sure, his teaching and preaching were a confirmation of the gospel and of God’secon o my
14保罗是绝对为著福音的辩护与证实，而今天许多传福音的人正好相反，在这一点上他们软弱无能。他们好像没有脊椎骨一般。这些传道人没有论到神经纶的要点，只释放包著糖衣的信息讨人喜欢。但我们在主的恢复里必须辩护、证实福音。一方面，我们必须辩护福音，抵御屈改、曲解福音的教训；另一方面，我们必须藉著指出神福音的目标来证实福音。
14In contrast to Paul, who was absolute for the defense and confirmation of the gospel, many preachers of the gospel today are wishy-washy in this regard. They seem to have no backbone. Instead of dealing with the major points of God’secon o my, certain of these preachers simply deliver sugar-coated messages to make others happy. But we in the Lord’s recovery must defend the gospel and confirm it. On the one hand, we must defend the gospel against teachings which are perverting and distorting it; on the other hand, we must confirm it by pointing out the goal of the gospel of God
三 为著福音的进展
C. For the Advancement of the Gospel
15在腓利比一章十二节保罗说，『弟兄们，我愿意你们知道，我所遭遇的事，更是为著福音的进展。』『进展』一辞，原文是指如同先锋在前面开路，使军队得以推进；保罗的受苦，使福音有这样的进展。保罗是先锋在前面开路，使神的军队─召会，能彀前进。他知道他的受苦乃是豫备道路，甚至是豫备高速公路，为著福音的进展。没有这种受苦，就没有这种进展。甚至今天我们也是在保罗为福音受苦所开拓的路上前进。
15In 1:12 Paul says, “Now I want you to know, brothers, that the things concerning me have turned out rather to the advancement of the gospel.” The Greek word rendered advancement refers to the advancement made by pioneers who cut the way before an army to further its march. Paul’s sufferings made such an advancement for the gospel. Paul was a pioneer cutting the way so that the church as the army of God could march on. He knew that his sufferings were preparing the way, even the highway, for the advancement of the gospel. Apart from such sufferings, there would not have been this advancement. Even we today are marching on the way cut by Paul in his sufferings for the gospel
16历代以来，这条高速公路上弃置了许多废物，阻塞了保罗所开的路。今天我们不用另辟一条高速公路，但我们必须清理保罗所开的那条路；这也会造成仇恨。今天一些宗教人士不希望我们清除废物和障碍物，但是主已经托付我们清理这条路，好使召会能往前。我们盼望对主忠信的年轻人，能彀在没有障碍的高速公路上前进。多年来，我们一直帮著清理这条路，我们信主恢复中年轻的一代会继续前进。我们巴望主的子民迟早要走在为他们清理过的康庄大道上。虽然许多人目前不愿意走这条路，但有些人在用我们的信息，并且开始谈论人的灵和地方召会。
16Throughout the centuries, much debris has been thrown on the highway to block the way cut by Paul. Today there is no need for us to cut another highway, but there is the need to clear the one cut by Paul. Even this causes enmity. Certain of today’s religionists do not want us to clear away the debris and obstacles. But we have been commissioned by the Lord to clear the way so that the church may advance. We expect that if the young people are faithful to the Lord, they will be able to march forward on a clear highway. For many years we have been helping to clear the way, and we trust that the young generation in the Lord’s recovery will march on. We expect that, sooner or later, the Lord’sp eople will travel on the way that is being cleared for them. Although many are not willing to take this way at present, some are using our materials and have begun to talk about the human spirit and the local churches
四 激励弟兄们讲说神的话，无所惧怕
D. Encouraging the Brothers to Speak the Word of God without Fear
17在一章十四节保罗继续说，『并且大多数的弟兄们，因我的捆锁，在主里笃信不疑，越发放胆讲说神的话，无所惧怕。』保罗坐牢并没有使弟兄们气馁，反而激励弟兄们讲说神的话，无所惧怕。我盼望今天的反对不至于令我们沮丧，反倒激励我们放胆讲说神的话。愿众圣徒都受激励，起来讲说神的话。
17In 1:14 Paul goes on to say, “And most of the brothers being confident in the Lord in my bonds are more exceedingly daring to speak the word of God without fear.” Far from being a discouragement, Paul’sim prison ment was an encouragement, an encouragement to the brothers to speak the word of God without fear. I expect that instead of discouraging us the opposition today will encourage us to speak the word of God with boldness. May all the saints be stirred up to speak God’sword.
五 坚固弟兄们为基督受苦
E. Strengthening the Brothers to Suffer for Christ
18保罗为福音受苦，也坚固弟兄们为基督受苦。（一28～30。）在二十八节他嘱咐我们，凡事不为敌人所惊吓。他说，这是证明他们灭亡，我们得救。这里的灭亡是指反对者一切所是和所作的灭亡，而得救是指我们一切所是和所作的得救。保罗为基督受苦，这个刚强的榜样坚固了弟兄们，使他们愿意为祂受苦，好完成神在地上的经纶。
18Paul’s suffering for the gospel also strengthened the brothers to suffer for Christ (1:28-30). In 1:28 he charges us not to be frightened in anything by the opposers. He says that this would be proof to them of destruction, but of our salvation. Destruction here refers to the destruction of all the opposers are and do, whereas salvation denotes the salvation of all we are and do. Paul’s strong example of suffering for Christ strengthened the brothers and made them willing to suffer for Him in carrying out God’secon o my on earth
19在二十九节保罗说，『因为你们是为了基督的缘故蒙恩，不但得以信入祂，也得以为祂受苦。』『信入』含示信徒因信入基督，与祂有生机的联结。信入基督使我们全人浸没在祂里面，二者在生机上成为一。在接受基督，并因信与祂成为一之后，为祂受苦，就是有分并交通于祂的苦难，（三10，）使我们在祂的苦难中经历并享受祂。这就是在弃绝反对祂的处境中，活基督并显大基督。在一章三十节保罗下结论说，『经历你们在我身上从前所看见，现在所听见同样的争战。』保罗是神为著祂新约的经纶，藉著祂的恩典所设立的榜样。（提前一14～16。）新约的信徒，该像保罗在为基督受苦时所作的，藉著活基督并显大基督，经历祂并享受祂，使他们成为保罗恩典的同享者。
19In 1:29 Paul says, “Because to you it has been given on behalf of Christ not only to believe in Him, but also to suffer on His behalf.” The Greek word translated in means “into.” The use of this word here implies the organic union the believer has with Christ through believing in Him. To believe in Christ is to have our being merged into His that the two may be organically one. To suffer on behalf of Christ, after receiving Him and being made one with Him through believing, is to participate in, to have the fellowship of, His sufferings (3:10), that we may experience and enjoy Him in His sufferings. This is to live Him and magnify Him in a situation that rejects and opposes Him. In 1:30 Paul concludes, “Having the same struggle which you saw in me and now hear to be in me.” Paul was a pattern set up by God’s grace for His New Testament economy (1 Tim. 1:14-16). The New Testament believers should experience and enjoy Christ by living and magnifying Him as Paul did in his sufferings for Christ, that they may be partakers with him of grace
贰 保罗对恩典的享受
II. PAUL’S ENJOYMENT OF GRACE
一 同享恩典
A. Partaking of Grace
20在腓立比一章七节保罗告诉腓立比人，他们『都与我同享恩典』。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。藉著恩典，保罗为福音忍受了一切的苦难。腓立比信徒为著福音的进展，与保罗同享恩典；他们与保罗一同受苦，也一同享受恩典。
20In 1:7 Paul tells the Philippians that they “are all partakers with me of grace.” Partakers 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. By grace Paul endured all the sufferings for the gospel. Participating in this enjoyment of grace with Paul for the furtherance of the gospel, the Philippian believers were one with Paul both in his suffering and in the enjoyment of grace.
二 经历基督里面的各部分
B. Experiencing the Inward Parts of Christ
21一章八节保罗继续说，『神可为我作见证，我在基督耶稣的心肠里，怎样切切的想念你们众人。』本节指明保罗经历基督的心肠。心肠表征里面的情感，指柔细的怜悯和同情。保罗甚至在基督的心肠，基督里面柔细的各部分里，与基督是一，切切的想念圣徒。
21In 1:8 Paul went on to say, “For God is my witness, how I long after you all in the inward parts of Christ Jesus.” This verse indicates that Paul experienced the inward parts of Christ. The Greek word rendered inward parts means “bowels.” It signifies inward affection, then tender mercy and sympathy. Paul was one with Christ even in His bowels, the tender inward parts, in longing after the saints
22七、八两节是连贯、不可分开的。原文八节的开始有个连接词『因为』，这指明恩典与基督里面的各部分有关。保罗享受恩典，因为他在基督的心肠里，切切的想念圣徒。享受基督乃是与基督里面的各部分联为一。这不仅是指享受，也是指活基督。活基督乃是住在祂里面的各部分里，在其中享受祂作恩典。本章别处保罗说到显大基督与活基督。从经历来看，我们要显大基督并活基督，就必须留在基督里面的各部分中。简单的说，这就是住在祂里面。我们若要成为在基督里的人，就必须在祂里面的各部分里。我们必须在祂慈爱的心肠和柔细的感觉里。如果我们住在这里，我们就会享受基督作恩典，并且非常实际的经历祂。因著经历基督并享受祂作恩典，我们就得著扶持，为福音受苦，关切神今天在地上经纶的完成。
22Verses 7 and 8 belong together and should not be separated. Notice that verse 8 begins with the conjunction for. This indicates that grace is related to the inward parts of Christ. Paul partook of grace, for he longed after all the saints in the inward parts of Christ. To enjoy Christ is to be one in Christ’sin ward parts. This refers not only to enjoyment, but also to living Christ. To live Christ is to abide in His inward parts and there to enjoy Him as grace. Elsewhere in this chapter Paul speaks of magnifying Christ and living Christ. Experientially, to magnify Christ and to live Christ require that we remain in the inward parts of Christ. In simple words, this is to abide in Him. If we would be those in Christ, we must be in His inward parts. We need to be in His tender heart and delicate feelings. If we abide here, we shall enjoy Christ as grace and experience Him in a very practical way. As we experience Christ and enjoy Him as our grace, we shall be sustained in suffering for the gospel by caring for the accomplishment of God’secon o my on earth today