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腓立比书生命读经 · 第4篇

各种不同的传扬基督

THE DIFFERENT PREACHINGS OF CHRIST
1读经：腓立比书一章十五至二十一节。在腓立比一章七至十一节，保罗用了好些重要的辞。他说到辩护福音、证实福音、充足的知识、8一切的辨识、鉴赏、以及义果。八节更题到『基督耶稣的心肠』。要了解这些经节及其中的辞句，秘诀乃是经历基督。经历基督是开启腓立比书的万能钥匙。辩护福音、证实福音、知识、辨识、鉴赏、纯诚、和义果都是基督自己，这样说是正确的。的确，甚至辩护福音也是基督。我们若没有基督，就无法辩护福音。我们只能藉著基督来辩护福音，而不是藉著口才。我们可能时常传福音，甚至题到福音，然而在我们的话语中，却没有基督的实际。这样传福音，并没有把基督供应给人。辩护福音的路乃是供应基督。基督也是福音真正的证实，因为祂是福音的中心与焦点。离了祂，就没有福音的证实。
1Scripture Reading: Phil. 1:15-21 In 1:7-11 Paul uses a number of important terms. He speaks of “the defense of the gospel,” “the confirmation of the gospel,” “full knowledge,” “all discernment,” “proving by testing,” and “the fruit of righteousness.” In verse he even refers to the “inward parts of Christ Jesus.” The key to understanding these verses and all the terms and expressions they contain is the experience of Christ. The experience of Christ is the master key which opens the door to the book of Philippians. It is proper to say that the defense of the gospel, the confirmation of the gospel, knowledge, discernment, proving by testing, purity, and the fruit of righteousness are all Christ Himself. Yes, even the defense of the gospel is Christ. If we do not have Christ, there is no way for us to defend the gospel. We can defend it only by Christ, not by eloquence. It is possible to preach the gospel and even to mention Christ quite often without having the reality of Christ in our speaking. In such a preaching of the gospel, there is no ministry of Christ to others. The way to defend the gospel is to minister Christ. Christ is also the genuine confirmation of the gospel, for He is the centrality, the focal point, of the gospel. Apart from Him, there is no confirmation of the gospel.
2真实的知识与辨识也是基督自己。我们若天天经历基督，就会充满知识与辨识。我们就不会凭著天然的聪明鉴赏事情，乃是凭著住在我们里面的基督，而辨识事情。我们对基督的经历会使我们智慧而机智。内住的基督是我们洞察事物的能力。我年轻的时候，虽然真心追求主，却不知道基督能成为我的辨识、机智和洞察力。但是经年累月，我终于看见，祂正是那使我能看透事物本质的能力。内住的基督是我的洞察力。我们读腓立比书时必须记住：经历基督是这卷书的主题和重点。使我们能明白腓立比书的管制因素，就是对基督的经历。这个主题支配这卷书的每一方面，所以我们说经历基督是开启腓立比书的万能钥匙。如果我们应用这把钥匙，开启这卷书的每一节和每一句话，就会看见，保罗在这里所关心的不是别的，乃是经历基督。举例来说，我们为福音受苦时可以享受恩典，而享受恩典就是经历基督。在腓立比三章保罗没有题到恩典，却题到基督复活的大能。然而，三章里复活的大能正是一章里的恩典。此外，进入基督受苦的交通就是为福音受苦。这指明我们即使为福音的缘故受苦，仍需要经历基督。虽然保罗在这卷书里用了许多不同的说法，他的主题只有一个–经历基督。因此，如果我们想要明白腓立比书，就必须在一个事实的光中来读腓立比书：本书的主题乃是经历基督。
2True knowledge and discernment are also Christ Himself. If we experience Christ day by day, we shall be filled with knowledge and discernment. We shall discern matters not by our natural cleverness, but by the Christ who lives within us. Our experience of Christ will make us wise and tactful. The indwelling Christ is our perceptive power. Although I was a true seeker after the Lord when I was young, I did not know that Christ could be my discernment, my tact, and my perception. But through the years I have come to see that He is the very ability by which I can see into the nature of things. The indwelling Christ is my perception. In reading the book of Philippians, we need to remember that the experience of Christ is the subject and main emphasis of this book. The controlling factor enabling us to understand Philippians is the experience of Christ. Every aspect of the book is governed by this subject. This is the reason we say that the experience of Christ is the master key which opens the book of Philippians to us. If we apply this key to every verse and phrase in the book, we shall see that Paul’s concern here is nothing other than the experience of Christ. For example, in suffering for the gospel we may enjoy grace. To enjoy grace is to experience Christ. In Philippians 3 Paul speaks not of grace, but of the power of Christ’s resurrection. However, the power of resurrection in chapter three is the very grace in chapter one. Furthermore, to enter into the fellowship of Christ’s sufferings is to suffer for the gospel. This indicates that even in suffering for the sake of the gospel, we need to experience Christ. Although Paul uses many different terms in this book, his subject is one—the experience of Christ. Therefore, if we wish to understand Philippians, we need to read it in light of the fact that its subject is the experience of Christ.
3在本篇信息中，我们要来看传基督的不同方式。根据一章十五至十七节，有的人传基督是因著嫉妒争竞，他们宣传基督乃是出于私图好争；然而有的人传基督是出于爱，动机纯洁。在这件事上，今天的情形与保罗在第一世纪所面临的一样。当保罗写信给腓立比人时，传基督有不同的方式。今天也是一样。壹动机不单纯的传扬基督一章十五节保罗说，『有的人传基督，是因著嫉妒争竞。』有的人，在这里指那些反对保罗和他职事的基督徒。（林后十7，十一22～23。）甚至在保罗的时代，就有人传福音是因著嫉妒保罗，与他争竞。就如『争竞』一辞所指明，他们传基督是因著分派与结党。在腓立比一章十七节保罗继续说，这些人『宣传基督，却是出于私图好争，并不纯洁，想要加重我捆锁的苦楚』。私图好争，原文意自私自利、私怀野心，分门结党。苦楚，原文意压力。那一等出于私图好争宣传基督的人，趁保罗在表面上被摆在一边不能传道时，毁谤他和他的职事，竭力加重保罗捆锁的压力。
3In this message we shall consider the different ways of preaching Christ. According to 1:15-17, some preach Christ out of envy and strife, announcing Him out of rivalry, whereas others preach Christ out of love, with a pure motive. In this matter, today’s situation is the same as that faced by Paul in the first century. When Paul wrote to the Philippians, there were different ways of preaching Christ. The same is true today. I. PREACHING CHRIST OUT OF AN IMPURE MOTIVE In 1:15 Paul says, “Some indeed preach Christ even because of envy and strife.” The word some here refers to those Christians who were opposing Paul and his ministry (2 Cor. 10:7; 11:22-23). Even at Paul’st i me there were some who preached the gospel from envy of Paul’s influence and in strife with him. As the Greek word rendered strife indicates, they preached Christ because of faction and partisanship. In 1:17 Paul goes on to say that these “announce Christ out of rivalry, not purely, thinking to raise up affliction in my bonds.” The Greek word for rivalry denotes “self-seeking, selfish ambition, faction.” In Greek the word affliction means “pressure.” Those who announced Christ out of rivalry endeavored to make Paul’s bonds press him more heavily by depreciating him and his ministry while he was laid aside outwardly from his preaching
4保罗捆锁的苦楚，不是由于他传扬福音，乃是由于他辩护福音。热中犹太教者把律法和割礼搀进福音，保罗起来辩护，这引起暴动，把他置于捆锁之中。（徒二一27～36。）
4Paul’s affliction in bonds was not mainly due to his preaching of the gospel, but to his defense of the gospel. The Judaizers mixed the gospel with the law and circumcision, but Paul defended the gospel. This caused the riot which put him into bonds (Acts 21:27-36
贰 动机纯洁的传扬基督
II. PREACHING CHRIST OUT OF A PURE MOTIVE
5腓立比一章十五节保罗说，有些人传基督是因著好意。这些人在传福音的事上，与保罗有交通，为辩护福音与保罗同工，他们传福音乃是出于爱。
5In 1:15 Paul says that some also preached Christ out of good will. These were the ones who had fellowship, participation, in the preaching of the gospel with Paul and worked together with him for the defense of the gospel, preaching Christ out of love.
6基督徒普遍有一种想法：只要我们都相信基督是救主，敬拜同一位神，教导圣经，传扬福音，一切就都没有问题了。虽然所有的基督徒都相信同一位主耶稣，敬拜同一位神，教导同一本圣经，并且都传扬福音，但是他们传扬基督的方式却有不同。在一章十五至十七节，保罗的话说得很清楚，早在第一世纪，就有许多不同传扬基督的方式了。保罗和热中犹太教的信徒都传基督，但是二者的传扬基督却大不相同。因著有许多不同传扬基督的方式，我们就需要有知识和辨识。所以保罗才为腓立比人祷告，使他们的『爱，在充足的知识并一切的辨识上，多而又多的洋溢』。（一9。）我们必须辨识不同的传扬基督。全世界的基督徒都在传扬基督，然而我们不该认为只要大家都传同一位基督，一切就都好了。我们必须看见，传扬基督有不同的方式，我们也要辨识其中的差异。因此，在本篇信息中，我们的负担就是说到各种不同传扬基督的方式。
6It is commonly thought among Christians that as long as we all believe in Christ as the Savior, worship the same God, teach the Bible, and preach the gospel, everything is all right. Although all Christians believe in the same Lord Jesus, worship the same God, teach the same Bible, and preach the gospel, they may have different ways of preaching Christ. It is very clear from Paul’sword in 1:15-17 that even in the first century there were different ways of preaching Christ. Both Paul and the Judaistic believers preached Christ, but in their preaching of Him they were very different. Because there are different ways of preaching Christ, we need knowledge and discernment. This was the reason Paul prayed for the Philippians that their “love may abound yet more and more in full knowledge and all discernment” (1:9). We need discernment concerning the different preachings of Christ. Christians all over the world are preaching Christ. However, we should not think that simply because all are preaching the same Christ, everything is fine. We need to realize that there are different ways of preaching Christ and discern between them. Hence, we are burdened in this message to cover the matter of the different ways of preaching Christ
7关于福音，保罗在腓立比书用了几个富有意义的辞句：『福音…的交通，』（一5，）『辩护、证实福音』，（7，）『福音的进展』，（12，）以及『福音的信仰』。（27。）我们都必须清楚了解福音的这些方面，不要将这些辞句视为理所当然。每逢我们来读腓立比书的这些话语时，我们里面都该有深刻的回应。基督徒常说到传福音；然而，我们很少听到信徒谈论在福音上有交通。就连我们自己也不十分熟悉这个辞，也不习惯使用这个辞。『在福音上所有的交通』一辞，对我们可能像外国话。这指明我们仍然在宗教背景的影响之下，对保罗关于福音的用语不彀熟悉。让我们学习使用保罗在福音方面的用语。我们要说到福音的交通、辩护福音、证实福音、福音的进展、以及福音的信仰。
7Concerning the gospel, Paul uses in Philippians several significant terms: “fellowship unto the gospel” (1:5), “the defense and confirmation of the gospel” (1:7), “the advancement of the gospel” (1:1 2), “the faith of the gospel” (1:2 7). We all need to have a clear understanding of these aspects of the gospel and not take them for granted. Whenever we read these expressions in Philippians, there should be a deep response within us. Christians often speak of preaching the gospel; however, seldom do we hear believers talk of having fellowship in the gospel or unto the gospel. Even we ourselves are not very familiar with this term or accustomed to using it. The term “fellowship unto the gospel” may seem like an utterance in a foreign language. This indicates that we are still under the influence of our religious background, not adequately familiar with Paul’s terminology concerning the gospel. Let us learn to use Paul’s language with respect to the gospel. Let us speak of the fellowship of the gospel, the defense of the gospel, the confirmation of the gospel, the advancement of the gospel, and the faith of the gospel.
8今天许多基督徒传福音，并没有在福音上的交通，没有辩护福音，也没有证实福音，他们的传扬不可能使福音进展，他们甚至没有充分了解福音的信仰。为这缘故，传扬基督有种种不同的方式。保罗传扬基督包括了交通、辩护、证实、进展和信仰。但是热中犹太教的信徒却以完全不同的方式来传基督。他们不是在交通的方式里传基督，而是出于嫉妒；不是以辩护福音的方式来传基督，而是出于争竞。不错，热中犹太教的信徒的确传扬基督，但他们的传扬不是为著证实福音。相反的，他们传基督是出于私图好争、分门结党和自私的野心。他们没有福音一切积极的方面，只有嫉妒、争竞和私图好争。这样传福音不能使福音进展。原则上，今天的光景与保罗的时代一样。许多人都在传基督，但在这样的传扬中，我们能看出嫉妒、争竞和私图好争，却不见交通、辩护、证实、进展和信仰。因此，我们必须采用保罗关于福音的用语，并以适当的方式，用谦卑和爱心与向我们敞开的信徒一同分享。或许主会给许多年轻人机会，与父母分享保罗所说福音的交通以及辩护、证实福音是甚么意思。
8When many Christians preach the gospel today, they do not do so in the way of the fellowship of the gospel. They are not engaged in the defense of the gospel, and they do not exercise for the confirmation of the gospel. Their preaching may not lead to the advancement of the gospel, and they may not even have an adequate understanding of the faith of the gospel. For this reason, there are different ways of preaching Christ. Paul’s preaching of Christ included fellowship, defense, confirmation, advancement, and faith. But when the Judaistic believers preached Christ, they preached Him in an altogether different way. Instead of preaching Christ in the way of fellowship, they preached Him because of envy. Instead of preaching Christ in a way to defend the gospel, they did so because of strife. Yes, the Judaistic believers did preach Christ, but their preaching was not for the confirmation of the gospel. On the contrary, they preached Christ out of rivalry, out of faction and selfish ambition. Instead of all the positive aspects of the gospel, there were envy, strife, and rivalry. Such a preaching of the gospel did not cause the advancement of the gospel. In principle, today’s situation is the same as the situation in Paul’s time. Many are preaching Christ, but in this preaching we can discern envy, strife, and rivalry in place of fellowship, defense, confirmation, advancement, and faith. Therefore, we need to adopt Paul’s vocabulary concerning the gospel and in a proper way, with humility and love, share this with other believers who are open to us. Perhaps the Lord will give many of the young people an opportunity to share with their parents what Paul meant by fellowship unto the gospel and by the defense and confirmation of the gospel.
9圣经是深奥的，我们不该满意于肤浅的领会。我们追求认识圣经，所留意的是神纯净的话，而不是历代以来的传统或召会历史上大会的信条。我们必须学习深究神话语的深处，追究各个单字、用辞、说法的正确意义。然后我们必须在谈话中使用圣经的辞汇。我们不在意传统或人的系统神学，我们只在意神的圣言。
9The Bible is deep and profound, and we should not be content with a superficial understanding of it. In seeking to know the Bible, we care for the pure Word, not for the centuries of tradition or for the opinions of church councils. We need to learn to dig into the depths of the Word, pursuing the right meaning of the different words, terms, and expressions. Then we need to use the vocabulary of the Bible in our conversation. We do not care for tradition or for man’s systematic theology. We care only for God’sho ly Word
10如果我们熟悉保罗关于福音的用语，我们就会看见，今天许多不同的福音教训非常低浅。曾经有一些传道人和圣经教师发现了神话语中的一些宝藏。但是许多后继者忽视了这些丰富，他们常常高估某种传统的神学背景，过于对神话语真实的认识。我们在主的恢复里不该满意于肤浅的传扬福音；我们必须回到圣经，探究其中所蕴涵的丰富。感谢主，因著祂的怜悯，我们在主的恢复里正享受这些丰富。
10If we become familiar with Paul’s terminology regarding the gospel, we shall see that many of the different teachings of the gospel today are very shallow. There have been certain preachers and teachers who have discovered some of the treasures in God’s Word. But many of those who followed them neglected these riches, often placing more value on a certain traditional theological background than on a true understanding of the Word of God. We in the Lord’s recovery should not be satisfied with a shallow preaching of the gospel; we must come back to the Bible and dig into the riches contained in it. We thank the Lord that, in His mercy, we in the recovery are enjoying these riches.
11今天许多的传扬并不健康；这些传扬虽然也给人一些东西，却不是健康的食物。这些虽然可口，又包著糖衣，很合人的口味，却缺少营养。我们必能彀鉴别这样的传扬和照著神经纶的传扬基督。
11Much of today’sp reaching is not healthy. In this preaching something is presented to the people, but it is not healthy food. Rather, it is sweet and sugarcoated, pleasant tasting, but lacking in nourishment. We must be able to discern between such preaching and the preaching of Christ according to God’secon o my
参 使徒为两种
III. THE APOSTLE’S REJOICING
传扬基督而欢喜
IN BOTH KINDS OF PREACHING OF CHRIST
12一章十八节保罗宣告：『这有何妨呢？或假意，或真诚，无论怎样，基督究竟被宣传开了，为此我就欢喜，并且还要欢喜。』保罗的心因恩典而广阔，甚至在反对者假意宣传基督的事上，还是欢喜，这是何等正直的灵！这是活在保罗里面之基督的生命、性情、和心思所作出的结果。他对基督的经历是一种享受。不论环境如何，这样的生命总是欢喜。
12In 1:18 Paul declares, “What then? Only that in every way, whether in pretense or in truth, Christ is announced, and in this I rejoice, yes, and I will rejoice.” Paul’she art was so broadened by grace that he even rejoiced in his opposing ones’ preaching of Christ in pretense. What an upright spirit is this! This is the outworking of the life, nature, and mind of Christ who lived in him. His experience of Christ was an enjoyment. Such a life rejoices no matter what the circumstances may be
肆 这两种传扬基督的方式
IV. THE PREACHING OF CHRIST IN BOTH WAYS
13终必叫使徒保罗得救一章十九节保罗继续说，『因为我知道，这事藉著你们的祈求，和耶稣基督之灵全备的供应，终必叫我得救。』保罗明白这两种传扬基督的方式终必叫他得救。十九节的得救是指得著维持并加力，能活基督而显大基督。保罗所在的处境迫使他藉著耶稣基督之灵全备的供应，更完满的经历并享受基督。在保罗所在的经历里，神的救恩施行到了极致。经历这样的救恩，完全与享受基督、经历基督有关。保罗的处境也激励他活基督并显大基督。保罗利用不同传扬福音的方式所造成的环境来经历基督、活基督并显大基督。今天我们的处境也是一样。一方面我们不赞同某些传扬基督的方式；另一方面，我们必须学习因著基督被宣传开的事实而欢喜。如果我们抱著这种态度，那么各种不同的传扬基督所造成不正常的现象，反而会激励我们像保罗一样享受基督、活基督并显大基督。
13TURNING OUT TO SALVATION FOR THE APOSTLE PAUL In 1:19 Paul continues, “For I know that for me this shall turn out to salvation through your petition and the bountiful supply of the Spirit of Jesus Christ.” Paul realized that both ways of preaching Christ would turn out to salvation. Salvation in verse 19 means to be sustained and strengthened to magnify Christ and to live Him. The circumstances in which Paul found himself forced him to experience Christ and enjoy Him in a fuller way through the bountiful supply of the Spirit of Jesus Christ. In Paul’s experience God’ss alvation was carried out to the uttermost. The experience of such a salvation is altogether related to the enjoyment of Christ and the experience of Christ. Paul’s circumstances also encouraged him to live Christ and to magnify Christ. Paul utilized the situations caused by the different preachings of the gospel to experience Christ, to live Christ, and to magnify Christ. Our situation is the same today. On the one hand, we cannot agree with certain ways in which Christ is preached; on the other hand, we must learn to be happy with the fact that Christ is being proclaimed. If this is our attitude, then the abnormal situation brought about by the different preachings of Christ will become an incentive for us to enjoy Christ, to live Him, and to magnify Him, as Paul did
14如果我们在福音上有交通，辩护、证实福音，并带进福音的进展，我们的传福音就是健康的。这些事保守正当的传扬福音。南美洲众召会的兴起说明了这个原则。一九五九年，一些弟兄带著开展主恢复的负担移民到巴西去。最初的十年，这些弟兄们受了许多苦。但是以后的十一年间，五十多处的召会在不同的国家纷纷兴起。在这件事上领头的弟兄并没有说话的恩赐。但因著他的传扬是在福音上有交通，为著福音的进展，并且为著辩护、证实福音，主就用他兴起了这些召会。为著主在南美洲藉著正当、健康的传扬福音所成就的，我们赞美祂！愿我们学习鉴别各种传扬基督的方式，特别愿我们能鉴别健康与不健康的传扬。
14If we have the fellowship unto the gospel, the defense and confirmation of the gospel, and the advancement of the gospel, our preaching of the gospel will be healthy. The proper preaching of the gospel is safeguarded by these matters. The raising up of churches in South America illustrates this principle. In 1959 some brothers moved to Brazil with a burden for the spread of the Lord’s recovery. During the first ten years these brothers faced much suffering. But during the next eleven years more than fifty churches were raised up in different countries. A certain brother who has taken the lead in this matter is not a gifted speaker. But because his preaching is in the fellowship unto the gospel, with the advancement of the gospel, and for the defense and confirmation of the gospel, the Lord has used him in raising up these churches. We praise the Lord for what He has done in South America through the proper, healthy preaching of the gospel! May we all learn to discern the different ways of preaching Christ. In particular, may we discern between healthy preaching and that which is unhealthy