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腓立比书生命读经 · 第50篇

你们信心的祭物

THE SACRIFICE OF YOUR FAITH
1读经：2:17-18;1:25;3:9，以弗所书1:13;3:17，加拉太书2:20;5:6，歌罗西
1Scripture Reading: Phil. 2:17-18; 1:25; 3:9; Eph. 1:13; 2:8; 3:17; Gal. 2:20; 5:6; Col. 2:20; 5:6 2:8;
2书2:20;5:6。
2
3在腓立比二章十七节保罗说，『然而，即使我成为奠祭，浇奠在你们信心的祭物和供奉上，也是喜乐，并且与你们众人一同喜乐。』在这节里，保罗说到『你们信心的祭物和供奉』，这句话圣经学者很难领会。这里题到两件与信徒的信心有关的事：祭物和供奉。保罗认为腓立比信徒的信心作了他们献给神的祭物，也成了他们对神的供奉。在本节保罗似乎是说，『腓立比人阿，你们的信心乃是献给神的祭物；向祂献上这样的祭物，乃是一种祭司的供奉。』在本篇信息中，我们要来看我们信心的祭物；我们暂不说到祭司的供奉。
3In 2:17 Paul says, “But if even I am poured out as a drink offering on the sacrifice and priestly service of your faith, I rejoice and rejoice together with you all.” In this verse Paul speaks of “the sacrifice and priestly service of your faith,” a phrase which is difficult for students of the Bible to understand. Here two matters are related to the believers’ faith: the sacrifice and the priestly service. Paul regards the believers’ faith as a sacrifice offered to God. The priestly service refers to the offering of sacrifices by a priest. In this verse Paul seems to be saying, “Philippians, I consider your faith as a sacrifice offered to God, and my offering of this sacrifice to Him is a priestly service.” In this message we shall consider the sacrifice of our faith. We shall not cover the matter of priestly service
4保罗在腓立比书中用了一些极不平凡的发表，如『耶稣基督之灵全备的供应』，（一19，）『将生命的话表明出来』，（二16，）以及『你们信心的祭物和供奉』。（17。）我们若要认识这卷书所启示经历基督的秘诀，就必须明白这些发表。
4In the book of Philippians Paul uses certain extraordinary expressions such as “the bountiful supply of the Spirit of Jesus Christ” (1:19), “holding forth the word of life” (2:16), and “the sacrifice and priestly service of your faith.” If we would know the secret of experiencing Christ as revealed in this book, we need to understand these expressions
信心为祭物献给神
faith as a sacrifice offered to God
5甚么是能构成献给神之祭物的信心？身为信徒，我们都有某种程度的信心。我们若没有信心，就不可能是在基督里的信徒。我们虽然有信心，但问题是：我们能否以这样的信心为祭物，喜乐的献给神。保罗是新约的祭司，他在罗马十五章十六节说，『使我为外邦人作基督耶稣的仆役，作神福音勤奋的祭司，叫所献上的外邦人，在圣灵里得以圣别，可蒙悦纳。』保罗是福音的祭司，将他所带领悔改信主的人当作祭物献给神。但在腓立比二章十七节里，信徒本人不是祭物，信徒的信心才被视为祭物。腓立比二章十七节的思想比罗马十五章十六节更深。你认为你的信心是祭物，可以献给神么？
5What is the faith that can constitute a sacrifice offered to God? As believers, we all have some amount of faith. If we did not have faith, we could not be believers in Christ. Although we have faith, the question remains whether or not this faith can be regarded as a sacrifice offered to God in a joyful way by the apostles. Paul was a New Testament priest. He says in Romans 15:16, “That I should be a minister of Christ Jesus to the nations, ministering as a priest the gospel of God, that the offering of the nations might be acceptable, having been sanctified in the Holy Spirit.” As a gospel priest, Paul offered his converts to God as a sacrifice. In Philippians 2:17 it is not the believers themselves which are the sacrifice; it is the faith of the believers which is considered a sacrifice. The thought in 2:17 is deeper than that in Romans 15:16. Do you think of your faith as a sacrifice which such a ministering one can offer to God
6照著腓立比二章十七节，保罗愿意成为奠祭，浇奠在信徒信心的祭物和供奉上。保罗知道，有一天他要殉道。他殉道就是成为奠祭，浇奠在他们信心的祭物上。在旧约里，奠祭是浇奠在一种基本祭上。没有基本祭，就没有奠祭。保罗以他的殉道为奠祭。这奠祭是要浇奠在基本祭─腓立比信徒的信心上。我们要明白，那一种信心能成为祭物，使奠祭能浇奠在其上，这是非常重要的。因此，在本篇信息中，我们要力求明白保罗在二章十七节所说到的信心。
6According to verse 17, Paul was willing to be poured out as a drink offering on the sacrifice and priestly service of the believers’ faith. Paul realized that one day he would be martyred. As a martyr, he would be a drink offering poured out upon the sacrifice of their faith. In the Old Testament a drink offering was poured out on one of the basic offerings. Without a basic offering, there could not have been the drink offering. Paul regarded his death as a martyr as a drink offering. The basic offering upon which this drink offering was to be poured was the faith of the believers in Philippi. It is very important for us to understand what kind of faith can become the sacrifice on which the drink offering is poured. Thus, in this message we shall seek to understand the faith to which Paul refers in 2:17.
信心、话与那灵
FAITH, THE WORD, AND THE SPIRIT
7本节的信心与圣经别处所题到的信有些不同。以弗所一章十三节说，『你们既听了真理的话，就是那叫你们得救的福音，也在祂里面信了，就在祂里面受了所应许的圣灵为印记。』我们听了真理的话，也在基督里面信了，结果乃是受了圣灵为印记。在这节里有话、信和那灵。藉著听话并信话，我们就接受那灵。话、信和那灵乃是一。话乃是神的彰显；（约一1；）神是话的源头。我们有了话，就有了神，因为话乃是神的彰显。
7The faith in this verse is somewhat different from that mentioned elsewhere in the Bible. Ephesians 1:13 says, “In whom you also, hearing the word of the truth, the gospel of your salvation, in whom also believing, you were sealed with the Holy Spirit of the promise.” As a result of hearing the word of the truth and of believing in Christ, we were sealed with the Holy Spirit. In this verse we have the word, faith, and the Spirit. By hearing the word and believing it, we receive the Spirit. The word, faith, and the Spirit are one. The Word is the expression of God (John 1:1). God is the source of the Word. When we have the Word, we have God, for the Word is God’sex press i on
8照著约翰福音，话是神，也是那灵。不仅如此，基督也是神、那灵和话。基督是话，而话就是神。因此，神、基督、那灵、和话之间有著美妙的关系。话就是神，也是那灵。同时，基督是神，又是那灵。一面，基督是话；另一面，话是基督。照样，神是那灵，那灵也是神。在此我们看见，三一神具体化在话里。三一神具体化在话里，而话已经临到了我们。那原与神同在，并且就是神的话，已经成为肉体，支搭帐幕在我们中间。（约一1，14。）照著约翰二十章，成为肉体的这话是被人当作神来敬拜的。多马这样说到祂：『我的主，我的神。』（28。）话不仅是我们的神，也是我们的神临到我们。我们的神乃是具体化在话里而临到我们。此外，照著以弗所六章十七节，那灵就是话。奇妙的三一神具体化在话里，而这话已经临到我们。话来到的时候，神、基督、那灵也都来了。三一神的三者都与话同来。
8According to the Gospel of John, the Word is both God and the Spirit. Furthermore, Christ is also God, the Spirit, and the Word. Christ is the Word, and the Word is God. Thus, there is a marvelous interrelationship between God, Christ, the Spirit, and the Word. The Word is God and also the Spirit. At the same time Christ is both God and the Spirit. On the one hand, Christ is the Word; on the other hand, the Word is Christ. Likewise, God is the Spirit and the Spirit is God. Here we see the Triune God embodied in the Word. The Triune God is embodied in the Word, and the Word has come to us. The very Word which was with God and which is God became flesh and tabernacled among us (John 1:1, 14). According to John 20, this Word who became flesh was worshipped as God. Thomas said concerning Him, “My Lord and my God” (John 20:28). The Word is not only our God, but also the coming of our God to us. Our God comes to us embodied in the Word. Furthermore, according to Ephesians 6:17, the Spirit is the Word. The wonderful Triune God is embodied in the Word, and the Word has come to us. When the Word comes, God, Christ, and the Spirit come. The Three of the Triune God come with the Word.
9话的第一个功能，就是将信心注入我们里面。我不信一个人可以重复宣读一节圣经十遍，而没有得著信心的注入。假使一位无神论者把约翰三章十六节一读再读，甚至这位无神论者也会藉著话得著信心的注入。信心藉著话注入我们里面，乃是那灵的功用。信心是话的果效，也是那灵的功用。当话临到我们，我们也接触这话时，我们就领受那灵。这意思是说，当话临到我们，我们摸著话时，在我们的经历里，话就成了那灵。因此，先是话临到我们，然后话在我们里面成为那灵。在我们的经历中，话成为那灵，可以用点燃火柴为例来说明。火柴头是用燐作的小圆球。我们若正确的划擦火柴，燐就会燃烧起来。火焰与燐不同么？不，火焰其实就是燐的爆炸。照样，那灵就是话的『爆炸』。我们经历这个爆炸的时候，就会被『火』『焚烧』。这个焚烧就是信心。
9The first function of the Word is to infuse us with faith. I do not believe it is possible for someone to repeat a Bible verse ten times without being infused with faith. Suppose an atheist reads John 3:16 and repeats this verse again and again. Even this atheist would be infused with faith through the Word. The faith infused into us through the Word is the function of the Spirit. Faith is both the issue of the Word and the function of the Spirit. When the Word comes to us and is contacted by us, we receive the Spirit. This means that when the Word reaches us and we touch it, the Word becomes the Spirit in our experience. Thus, the Word first comes to us and then it becomes the Spirit in us. The Word becoming the Spirit in our experience can be illustrated by the lighting of a match. The head of a match is a ball made of phosphorus. When we strike a match in a proper way, the phosphorus bursts into flame. Is the flame different from the phosphorus? No, it is simply the explosion of the phosphorus. In like manner, the Spirit is the “explosion” of the Word. When we experience this explosion, we are “burned” by the “fire.” This burning is faith
10我年轻初信主时，就切慕有信心。我读过许多论到信心的书籍；然而，没有一本书告诉我信心实际上是甚么。乃是到近年来，我才在经历中发现甚么是信心。信心乃是从话来的，而这话将神圣的元素注入我们里面。因此，信心乃是话的果效，以及那灵发生功用所产生的结果。我们有了话同著那灵，我们自然就有信心。正如我们曾指出的，信心、话、那灵乃是一。你若在主面前思想这个对信心的解释，你必定会敬拜祂。你会看见，何时你里面有真信心，就含示有话，那灵也实化在那里。离了话与那灵，我们不可能有信心。
10As a young Christian, I earnestly desired to have faith. I read a number of books about faith. However, none of these books told me what faith is in actuality. Only in recent years have I discovered through my experience what faith is. Faith comes out of the word that infuses us with the divine element. Hence, faith is the issue of the word and of the Spirit’s function. When we have the word with the Spirit, we spontaneously have faith. As we have pointed out, faith, the word, and the Spirit are one. If you consider this definition of faith in the presence of the Lord, you will worship Him. You will see that whenever there is genuine faith in you, the word is implied and the Spirit is realized. Apart from the word and the Spirit, it is impossible for us to have faith
11因著信心的元素而得著加强以弗所三章十六至十九节说，父照著祂荣耀的丰富，藉著祂的灵，用大能使我们得以加强到里面的人里时，就使基督藉著信，安家在我们心里。然后，我们就在爱里生根立基，使我们满有力量，能和众圣徒一同领略何为那阔、长、高、深，并认识基督那超越知识的爱，使我们被充满，成为神一切的丰满。我们若花时间祷读这些经节，默想这些经节，我们的信心必定得著加强。我们里面会有个东西得著加强，使我们体验基督正在我们的心里安家，我们也一直在爱里生根立基，使我们领略基督的度量，甚至我们要被充满，成为神一切的丰满。某种元素已经注入我们里面以加强我们，这个元素就是信心。
11STRENGTHENED BY THE ELEMENT OF FAITH Ephesians 3:16-19 says that when the Father grants us according to the riches of His glory, to be strengthened with power through His Spirit into our inner man, Christ will make His home in our hearts by faith. Then, being rooted and grounded in love, we shall be strong to apprehend with all the saints what is the breadth, length, height, and depth, and know the knowledge - surpassing love of Christ that we may be filled unto all the fullness of God. If we take time to pray - read these verses and to muse upon them, our faith will be strengthened. Something within us will be strengthened to realize that Christ is making His home in our hearts, that we are being rooted and grounded in love, that we are apprehending the dimensions of Christ, and that we are even being filled unto all the fullness of God. A certain element has been infused into us to strengthen us, and this element is faith.
12我们祷读这些经节以前，可能觉得软弱；但祷读之后，就得著加力，好像车胎打足了气一样。在经历中我们会看见，信心、话、那灵实在是一，作了我们的分。不仅如此，我们也会在信心里享受基督。我们会享受被大能加强，基督安家在我们心里，在爱里生根立基，经历基督的度量，并且被充满，成为神一切的丰满。
12Before we pray-read these verses, we may feel weak. But after we pray-read them, we shall be empowered. We shall be like an automobile tire that has been filled with air. In our experience we shall realize that faith, the word, and the Spirit are truly one as our portion. Furthermore, we shall have the enjoyment of Christ in faith. We shall enjoy being strengthened with power, having Christ make His home in our hearts, being rooted and grounded in love, experiencing the dimensions of Christ, and being filled unto all the fullness of God
享受基督
the enjoyment of Christ
13我们若从保罗的书信中找一段话，花时间仔细的思想，我们就能感觉到里面有个东西，带著大能渐渐升起。这就是我们的信心与话和那灵调和。这样的调和总是带进对基督的享受。我们所得著的特别享受，在于话所传输给我们的特别成分。举例来说，倘若一个罪人思想提前一章十五节：『基督耶稣降世，为要拯救罪人，』一种对基督是他救主的珍赏，就会注入他里面。他就会认识，基督能彀拯救他。对基督这方面的珍赏，就是信心。我们在别处曾指出，信心乃是对基督的珍赏，以及对祂之于我们的所是并为我们所作而产生的反应。每当罪人这样珍赏基督，他就有了得救的信心；他就是真实的享受基督作他的救主。
13If we take a portion from Paul’s Epistles and dwell on it for a period of time, we shall sense something rising up in us with power. This is the mingling of the word and the Spirit with our faith. This mingling always results in the enjoyment of Christ. What we enjoy in particular will depend on what specifically the Word conveys to us. For example, should a sinner dwell on 1 Timothy 1:15, a verse which says that Christ Jesus came into the world to save sinners, he will be infused with an appreciation of Christ as his Savior. He will know that Christ is able to save him. This appreciation of Christ in this aspect is faith. As we have pointed out elsewhere, faith is the appreciation of Christ and the reflection of what He is and does for us. Whenever a sinner has such an appreciation of Christ, he has the faith to be saved. He truly enjoys Christ as his Savior
14我们也可以祷读以弗所三章十七节来享受基督。我们会特别享受，基督藉著信安家在我们心里，因为这是本节经文所要传输给我们的。我们在信心里所享受的，总是在于话所传输给我们的。因此，在基督徒中间，享受基督的程度不尽相同。
14We can also enjoy Christ by pray-reading Ephesians 3:17. In particular, we shall enjoy Christ making His home in our hearts through faith, for this is what this verse conveys to us. What we enjoy in faith always depends on what is conveyed to us by the Word. For this reason, among Christians the enjoyment of Christ is of different degrees.
15真正的信心会有信心的喜乐或享受，以及信心的祭物。我们看过，以弗所一章十三节说到信。信是主话的果效，也是那灵的功用。在以弗所书里，至少有两节经文指明，信带给我们对基督的享受。二章八节说，『你们得救是靠著恩典，藉著信。』我们得救是藉著信，所以我们是因著信，享受基督作我们的救主。因此，信使我们享受救主并祂的救恩。三章十七节说，基督藉著信，安家在我们心里。这指明信使我们享受基督安家在我们心里。所有的基督徒都能对二章八节说阿们，但是很少基督徒能对三章十七节说阿们。我怀疑有多少基督徒享受基督安家在他们里面。我们若要享受基督安家在我们心里，就必须读以弗所三章十五至十九节，并思想这些经节。此外，我们还应当祷读，甚至唱读这段话。加拉太二章二十节也指明信与对基督的享受有关：『我已经与基督同钉十字架；现在活著的，不再是我，乃是基督在我里面活著；并且我如今在肉身里所活的生命，是我在神儿子的信里，与祂联结所活的，祂是爱我，为我舍了自己。』根据这节，基督在我们里面活著；并且我们如今所活的生命，是在神儿子的信里，与祂联结所活的。所以，根据这节，信使我们享受那活在我们里面的基督。这是何等美妙的享受！
15With genuine faith there is both the joy, or enjoyment, of faith and the sacrifice of faith. We have seen that Ephesians 1:13 speaks of faith. Faith is the issue of the Word and the function of the Spirit. At least two verses in the book of Ephesians indicate that faith brings us the enjoyment of Christ. Ephesians 2:8 says, “By grace you have been saved through faith.” Because we have been saved through faith, it is by faith that we enjoy Christ as our Savior. Thus, faith brings us the enjoyment of the Savior with His salvation. Ephesians 3:17 says that Christ makes His home in our hearts through faith. This indicates that faith brings us the enjoyment of Christ making His home in us. Although all Christians can say amen to 2:8, not many can say amen to 3:17. I doubt that very many believers enjoy Christ making His home in them. If we would enjoy Christ making His home in our hearts, we need to read Ephesians 3:15-19 and dwell on these verses. Furthermore, we should pray-read this portion of the Word and even sing it. Galatians 2:2 0 also indicates that faith is related to the enjoyment of Christ: “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live in faith, the faith of the Son of God, who loved me and gave Himself for me.” According to this verse, Christ lives in us, and the life which we now live we live in faith. There fore, according to this verse, faith brings the enjoyment of Christ living in us. What a marvelous enjoyment this is!
16在加拉太五章六节保罗又说，『因为在基督耶稣里，受割礼不受割礼，全无效力；惟独藉著爱运行的信，才有效力。』惟有藉著信，我们才能享受加拉太书所启示的基督。信使我们享受基督。歌罗西书也将信联于对基督的享受。保罗题到信徒『对基督耶稣的信』（一）之后，又说，歌罗西人『在受浸中与祂一同埋葬』，也在受浸中，『藉著…神所运行的信心，与祂一同复活。』（二12。）信使我们享受神的运行。我们从前死了，但如今我们可以享受从死人中复活。信使我们享受那叫我们从死人中复活之运行的神。这些经节都说明一件事实：有真正的信心，就必有喜乐或享受。我们有甚么特别的享受，在于我们藉著信心领受那一段主的话。换句话说，信心的享受在于某一节圣经所传输给我们的是甚么。
16In Galatians 5:6 Paul goes on to say, “For in Christ Jesus neither circumcision avails anything nor uncircumcision, but faith operating through love.” The Christ revealed in Galatians can be enjoyed only through faith. It is faith which brings us the enjoyment of Christ. The book of Colossians also relates faith to the enjoyment of Christ. After referring to the believers’ “faith in Christ Jesus” (1:4), Paul says that the Colossians were “buried 4 together with Him in baptism” and in Him “were raised together through the faith of the operation of God” (2:12). Faith brings us the enjoyment of God’so per at i on. Once we were dead, but now we can enjoy being raised up from the dead. Faith brings us the enjoyment of the operating God who raises us from the dead. All these verses illustrate the fact that with genuine faith there is joy or enjoyment. The particular enjoyment we have depends on what portion of the Word we are receiving by faith. In other words, the enjoyment of faith depends on what a certain verse conveys to us.
17在歌罗西一章二十五节，保罗说到完成神的话。若没有保罗的职事，尤其是加拉太书、以弗所书、腓立比书、歌罗西书所涵括的，神的话就没有完成。这意思是说，我们若没有进入保罗这四卷书的话里，我们藉著信对基督的享受就不充分，就无法与这四卷书里所包含的丰富相配。许多基督徒藉著信对基督有某一种的享受，但是他们没有为著召会、在召会里、与召会一同享受包罗万有的基督。我能作见证，我年轻初信主时，的确在某种程度上享受基督。然而，直到我进入主的恢复之前，我没有与召会一同丰丰富富的享受祂。在主恢复里的这些年间，加拉太书、以弗所书、腓立比书、歌罗西书都成了我的信心。今天我的信心不单单是约翰三章十六节和五章二十四节这类经节的果效，更是保罗所写这四卷书的果效。
17In Colossians 1:25 Paul speaks of completing the Word of God. If it were not for Paul’s ministry, especially as contained in Galatians, Ephesians, Philippians, and Colossians, the Word of God would not be complete. This means that if we do not get into Paul’swords in these four books, our enjoyment of Christ through faith will not be adequate. It will not match the riches contained in these books. Many Christians have a certain kind of enjoyment of Christ through faith. But they do not enjoy the all- inclusive Christ for the church, in the church, and with the church. I can testify that, as a young Christian, I did enjoy Christ to a certain degree. However, I did not enjoy Him in a rich way with the church until I came into the Lord’s recovery. Through my years in the recovery, the four books of Galatians, Ephesians, Philippians, and Colossians have all become faith to me. Today my faith is not simply the issue of verses such as John 3:16 and 5:24; it is the issue of these four books written by Paul
18我绝非轻看圣经中任何一卷书。不过我确信，读传道书不会使你对基督有太多的享受。你可能领悟凡事都是虚空，你也渴望你的生活中没有一事是虚空的；然而，这卷书并不能使你丰富的享受基督。对基督完满的享受，乃是在加拉太书、以弗所书、腓立比书、歌罗西书里。你进入主的恢复以前，曾否享受包罗万有的基督？你在召会中，为著召会，并与召会一同享受这位基督么？或许你享受了一点路加十五章所启示的基督，却没有享受保罗书信里所启示包罗万有的基督。我们进入主的恢复之前，没有享受包罗万有的基督，因为我们没有进入加拉太书、以弗所书、腓立比书、歌罗西书这四卷书里。我在弟兄会的那些年间，参加了许多特会，特会的主题都是大灾难和圣经豫言。我听了许多信息说到那不法的人、末次号筒、被提、但以理二章的大人像、但以理九章的七十个七，但以理七章和启示录十三章的兽。不错，圣经的每一章都是神的气息，甚至就是神的呼出。然而，事实上，我们读但以理七章时，不像读加拉太书、以弗所书、腓立比书、歌罗西书那样的享受基督。使徒行传虽然说了许多关于召会的事，但我们在这卷书所享受的基督，还是无法像我们藉著加拉太书、以弗所书、腓立比书、歌罗西书这四卷书所享受的那么多。
18I by no means belittle any book of the Bible. Nevertheless, I am sure that by reading the book of Ecclesiastes, you will not have much enjoyment of Christ. You may realize that all things are vanity, and you may earnestly desire that in your living nothing will be vanity. However, this book does not bring you into the rich enjoyment of Christ. The full enjoyment of Christ is found in Galatians, Ephesians, Philippians and Colossians. Before you came into the Lord’s recovery, did you enjoy the all-inclusive Christ? Did you enjoy this Christ in the church, for the church, and with the church? You probably enjoyed something of Christ as revealed in Luke 15, but not the all - inclusive Christ revealed in Paul’s Epistles. We did not enjoy the all - inclusive Christ before coming into the Lord’s recovery because we did not get into the four books of Galatians, Ephesians, Philippians, and Colossians. During the years I was with the Brethren, I attended many conferences which covered the subjects of the tribulation and Bible prophecy. I heard messages on the man of sin, the last trumpet, the rapture, the image in Daniel 2, the seventy weeks in Daniel 9, and the beasts in Daniel 7 and Revelation 13. There is no doubt that every chapter of the Bible is God’s breath, even His breathing. Nevertheless, it is a fact that in Daniel 7 we do not enjoy as much of Christ as we do in Galatians, Ephesians, Philippians, and Colossians. Even though Acts speaks a great deal about the church, we cannot enjoy as much of Christ in this book as through the four books of Galatians, Ephesians, Philippians, and Colossians.
信仰上的喜乐
THE JOY OF FAITH
19享受基督就是得到信仰上的喜乐。保罗在腓立比一章二十五节说到信仰上的喜乐：『我既然这样深信，就知道仍要留下，继续与你们众人同住，使你们得到信仰上的进步和喜乐。』当时保罗是在两难之间：他情愿离世与23-基督同在，但他需要为著众圣徒的缘故留在肉身。（23～24。）末了他的结论是：他仍要留下，继续与信徒们同住，使他们得到信仰上的进步和喜乐。保罗盼望将更多的基督服事给众圣徒，使他们更多经历祂。藉著保罗的职事，他们要得著更多的注入，结果他们就有了更多的信心。这信心又使他们更多享受基督。这样，他们就得到信仰上的进步和喜乐。今天我们有了神完成的话。我鼓励你们读整本圣经，但特别鼓励你们读加拉太书、以弗所书、腓立比书、歌罗西书这四卷书，因为这四卷书完成了神的话。你若要有信心，使你与召会一同完满的享受基督，你就必须熟读这四卷书。
19To have the enjoyment of Christ is to have the joy of faith. Paul speaks of the joy of faith in Philippians 1:25: “And being confident of this, I know that I shall remain and continue with you all for your progress and joy of the faith.” Paul was constrained by two things: the desire to depart and be with Christ and the need to remain in the flesh for the sake of the saints (vv. 24). Eventually he concluded that he would remain and continue with the believers for their progress and enjoyment of faith. Paul’s expectation was that he would minister more of Christ to the saints so that they would have more experience of Him. Through Paul’s ministry they would receive more infusion and as a result would have more faith. This faith would then bring them a greater enjoyment of Christ. In this way they would have the progress and joy of the faith. Today we have the completed word of God. I encourage you to study the whole Bible, but especially to study the four books of Galatians, Ephesians, Philippians, and Colossians, books which complete God’s word. If you would have the faith which brings you into the full enjoyment of Christ with the church, you need to become thoroughly familiar with these four books.
由基督所构成而成为祭物
CONSTITUTED OF CHRIST TO BE A SACRIFICE
20享受信心把我们构成祭物，这个祭物就是我们所经历、所享受的基督。藉著享受基督，我们就经历基督、赢得基督，并且据有基督。甚至我们全人都由基督所构成。这样，我们的信心就成为能彀献给神的祭物。
20The enjoyment of faith constitutes us into a sacrifice. This sacrifice is the very Christ experienced and enjoyed by us. Through the enjoyment of Christ, we experience Christ, gain Christ, and possess Christ. Our being is even constituted of Christ. In this way our faith becomes a sacrifice which can be offered to God
21我盼望在众圣徒中间看见信心的祭物。我不愿意花多年时间，将基督与召会服事给信徒，却发现他们对基督没有多少的经历或享受。我们若没有赢得基督，就无法有祭物；我们若没有享受基督，就没有信心的祭物能彀献给神。我们要有信心的祭物，就必须接触生命的话，好使话在我们的经历中，成为那灵全备的供应。这样，我们就会有信心；这信心乃是话与那灵和我们的珍赏调和的结果。这是可以献给神的祭物。
21I look forward to seeing the sacrifice of faith among the saints. I do not want to spend many years ministering Christ and the church to the believers only to find that they do not have much experience of Christ or enjoyment of Him. If we do not gain Christ, there can be no sacrifice. We shall not have the enjoyment of Christ, and the ministering one will not have the sacrifice of faith to offer to God. In order to have the sacrifice of faith, we need to touch the word of life in such a way that it becomes in our experience the bountiful supply of the Spirit. Then we shall have faith, faith which is the result of the Word and the Spirit mingled with our appreciation. This is the sacrifice which can be offered to God.
22腓立比二章十七节所用的『信心』代表对基督的享受、对基督的经历，以及对基督的赢得。我们对基督的享受、经历和赢得，成了献给神的馨香祭物。这样，我们就会喜乐的将这祭物献给神，同时服事者也能以自己为奠祭浇奠在其上。我鼓励众圣徒花更多的时间在加拉太书、以弗所书、腓立比书、歌罗西书上，加以默想、祷读、甚至歌唱。我们必须『划擦火柴』并经历『焚烧』，使我们可以赢得基督、经历基督、享受基督、并且据有基督。这样，我们就有信心作为祭物献给神。我们都必须有一种信心，是与神的话和那灵全备的供应调和，使我们有祭物给神享受。
22As used in 2:17, faith stands for the enjoyment of Christ, the experience of Christ, and the gaining of Christ. Our enjoyment, experience, and gaining of Christ become a sweet sacrifice offered to God. Then the ministering one will be happy to offer this sacrifice to God and at the same time pour out himself upon it as a drink offering. I encourage all the saints to spend more time in the books of Galatians, Ephesians, Philippians, and Colossians, musing upon them, pray-reading them, and even singing them. We need to “strike the match” and experience the “burning” that we may gain Christ, experience Christ, enjoy Christ, and possess Christ. Then we shall have the faith as a sacrifice offered to God. We all need to have a faith which is mingled with the Word of God and the bountiful supply of the Spirit that we may have the sacrifice for God’s enjoyment
23信心与将生命的话表明出来腓立比二章十六和十七节应当一起看。按照文法，这两节由『然而』这个连接词连接起来。这指明十七节的信心与十六节将生命的话表明出来有关。换句话说，在经历上，将生命的话表明出来与信心的祭物有关。在这两节里，保罗的观念是：圣徒若将生命的话表明出来，在基督的日子他就有可夸的。今世是人的日子，（林前四3，）而来世是基督的日子。谁的日子就是谁掌权。现今是人的日子，所以人在地上掌权。但是在基督的日子，祂就要掌权。信徒若在人的日子将生命的话表明出来，保罗就能在基督的日子，因著他们而夸自己没有空跑，也没有徒劳。保罗说到信徒将生命的话表明出来，以及他在基督的日子有可夸的之后，在腓立比二章十七节又接著说，『然而，即使我成为奠祭，浇奠在你们信心的祭物和供奉上，也是喜乐，并且与你们众人一同喜乐。』甚至现今，就是在人的日子，保罗也可以成为奠祭，浇奠在信徒将生命的话表明出来所产生的祭物上。这意思是说，当信徒将生命的话表明出来时，保罗就有一种基本祭，使他能将自己当作奠祭浇奠在其上。
23FAITH AND HOLDING FORTH THE WORD OF LIFE Philippians 2:1 6 and 1 7 should be taken together. According to grammar, these verses are joined by the conjunction “but.” This indicates that the faith in verse 17 is related to the holding forth of the word of life in verse 16. In other words, the holding forth of the word of life is related experientially to the sacrifice of faith. Paul’s concept in these verses is that if the saints hold forth the word of life, he will have something of which to boast in the day of Christ. The present age is the day of man (1 Cor. 4:3), and the coming age will be the day of Christ. The one whose day it is, is the one to exercise authority. Because now is the day of man, man has authority on earth. But in the day of Christ, He will have authority. If in the day of man the believers hold forth the word of life, Paul will be able to boast concerning them in the day of Christ that he had not run in vain or labored in vain. After speaking of the believers’ holding forth the word of life and of his being able to boast in the day of Christ, Paul goes on to say in verse 17, “But if even I am poured out as a drink offering on the sacrifice and priestly service of your faith, I rejoice and rejoice together with you all.” Even now, in the day of man, Paul could be poured out as a drink offering on the sacrifice produced by the believers’ holding forth of the word of life. This means that when the believers hold forth the word of life, Paul has a basic sacrifice on which to pour out himself as a drink offering.
24我们仔细思想这些经节，就看见我们对基督的一切经历，都出自于我们的信心。我们的信心乃是我们经历基督的总和。十六节里将生命的话表明出来，正是十七节所题到的信心；连接这两节经文的『然而』一辞指明这个事实。在基督的日子，保罗渴望能夸信徒将生命的话表明出来。然而，甚至现今在人的日子，保罗就能有信心的祭物为基本祭，可将自己浇奠在其上。这信心的祭物与圣徒将生命的话表明出来，乃是同一件事。保罗在十六节说到夸口，在十七节说到喜乐。在这两节经文里，夸口和喜乐可视为同义辞。保罗能夸信徒将生命的话表明出来，又因他们信心的祭物而喜乐。在十六节，夸口与将生命的话表明出来有关；在十七节，喜乐与信徒信心的祭物有关。十七节的喜乐与十六节的夸口，意义是相同的，正如信心的祭物与将生命的话表明出来是同一件事一样。我们再次看见，这里的信心乃是我们所经历、享受、并赢得之基督的总和。
24As we consider these verses carefully, we see that whatever we experience of Christ issues out of our faith. Our faith is the sum total of our experience of Christ. The holding forth of the word in verse 16 is the very faith mentioned in verse 17. The conjunction “but” joining these verses indicates this fact. On the day of Christ, Paul desired to boast that the believers held forth the word of life. However, even at present, in the day of man, Paul could have the sacrifice of faith as a basic sacrifice upon which to be poured out. This sacrifice of faith is identical to the saints’ holding forth of the word of life. In verse 16 Paul speaks of boasting, and in verse 17, of rejoicing. In these verses the words boast and rejoice may be regarded as synonyms. Paul could boast in the believers’ holding forth of the word of life and rejoice in the sacrifice of their faith. In verse 16 we have the boasting related to the holding forth of the word, and in verse 17 we have the rejoicing related to the sacrifice of the believers’ faith. The rejoicing in verse 17 is synonymous with the boasting in verse 16, just as the sacrifice of faith is identical to the holding forth of the word of life. Once again we see that faith here is the sum total of our experience, enjoyment, and gain of Christ
独一的思念与独一的生活行动
the unique mind and the unique walk
25读经：腓立比书3:15-16，加拉太书
25Scripture Reading: Phil. ; Gal. 5:25; 6:15-16
26
265:25; 6:15-16
27腓立比三章向我们启示一个独一的人位─超绝、包罗万有的基督。在本篇信息中，我们要来看，我们这些基督徒里面应当有独一的心思，外面应当有独一的生活行动。
27In Philippians 3 we have a revelation of a unique Person—the excellent, all-inclusive Christ. In this message we shall see that, as Christians, we should have the unique mind inwardly and the unique walk outwardly
思念竭力追求杰出的复活
A MIND TO PURSUE THE OUT-RESURRECTION
28保罗在三章十五节总结一至十四节的话，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。』保罗说『思念这事』是甚么意思？我们要回答这个问题，就必须思考保罗在十三至十四节所说的话：『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。』保罗所说『思念这事』的意思，就是忘记背后，努力面前的，向著标竿竭力追求，为要得著奖赏。
28In verse 15 Paul says, as a word of conclusion to 3:1-14, “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.” What does Paul mean by “this mind”? To answer this question we need to consider Paul’sword in verses 13 and 14: “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 Paul means by “this mind” is to have a mind to forget the things behind and to stretch forward to the things before in order to pursue toward the goal for the prize
29我们曾指出，那标竿就是我们的生活、行事、为人完全脱离旧造，而在神里面。这就是杰出复活的标竿。（11。）向著杰出复活的标竿竭力追求，就是竭力追求一种脱离旧造，并完全在神里面的生活。这杰出的复活，实际上就是在复活里的基督自己。我们也可以说，基督本身就是杰出的复活的描绘。在基督成为肉体、钉十字架并复活之前，还没有这幅图画，因为那时还没有杰出的复活这样的事。在基督成为肉体以前，神还没有联于受造之物。但是有一天，神的儿子进到旧造里面。祂钉十字架的时候，将整个旧造带到十字架上，钉在那里。因此，基督藉著钉十字架，了结了旧造。不仅如此，祂埋葬的时候，还将旧造（由细麻布与裹头巾所表征）一同带进坟墓里。当祂复活的时候，祂把细麻布与裹头巾留在那里。（约二十6～7。）这指明旧造已经留在坟墓里。基督在复活里出来的时候，祂是一个绝对脱离旧造，完全在神里面的人。这就是『杰出的复活』一辞的意义。基督藉著钉死与复活，达到了这杰出的复活。
29We have pointed out that the goal is to live, walk, and have our being absolutely out of the old creation and in God. This is the goal of the out-resurrection (v. 11). To pursue toward the goal of the out-resurrection is to pursue a life which is out of the old creation and wholly in God. This out-resurrection is actually Christ Himself in resurrection. We may also say that in His Person Christ portrays the out-resurrection. Before the incarnation, crucifixion, and resurrection of Christ, there was no such portrait, for there was not yet such a thing as the out- resurrection. Before Christ’sin carnation, God had not been joined to His creation. But one day the Son of God came into the old creation. When He was crucified, He brought the entire old creation to the cross and nailed it there. Hence, through crucifixion, Christ terminated the old creation. Furthermore, when He was buried, He brought the old creation, which was symbolized by the graveclothes, with Him into the tomb. When He was resurrected, He left the graveclothes behind (John 20:6-7). This indicates that the old creation was left in the tomb. When Christ came forth in resurrection, He was a Person absolutely out of the old creation and in God. This is the meaning of the expression “the out - resurrection.” Christ attained to this out - resurrection through crucifixion and resurrection.
30按照新约，我们不该将杰出的复活与基督的人位分开，因为基督自己实际上就是杰出的复活。这意思是说，我们接受主耶稣时，也接受了杰出的复活。然而，历代以来，从第一世纪直到现今，这件事传扬得还不彀。我们何等感谢主，因著祂的怜悯，祂开启了我们的眼睛，叫我们看见何谓从死人中杰出的复活！『思念这事』与竭力追求杰出的复活有关。思念这事就是明白并领悟，我们这些蒙神拣选、救赎并重生的人，必须竭力追求一件事，就是使我们的生活脱离旧造，而在神里面。这意思是说，我们全部的生活应当是在杰出的复活里。我们已经看见，这杰出的复活实际上就是基督这亲爱、宝贵、超绝的人位；祂藉著钉死与复活，已经从旧造出来，并进到神里面。这奇妙的一位远比天使优越。天使仍然属于旧造，也不曾经历钉死与复活。但是基督钉死、埋葬之后，又复活脱离旧造，并进入神里面，你曾听过别人这样描述主耶稣么？阿利路亚，基督自己就是杰出复活的实际！现在我们必须竭力追求一种生活，这生活就是基督这奇妙的人位。我们应当能与保罗说同样的话：『在我，活著就是基督。』（腓一21。）保罗也能见证说，他已经与基督同钉十字架，并且基督在他里面活著。（加二20。）在保罗里面活著的那位基督，本身就是杰出的复活。
30According to the New Testament, we should not separate the out-resurrection from the Person of Christ, for Christ Himself is actually the out-resurrection. This means that when we received the Lord Jesus, we also received the out-resurrection. However, throughout the centuries, from the first century until the present, this matter has not been proclaimed adequately. How we thank the Lord that, in His mercy, He has opened our eyes to see what is the out-resurrection from among the dead! Having “this mind” is related to pursuing the out- resurrection. To have this mind is to have the understanding and realization that, as those who have been chosen, redeemed, and regenerated by God, we must pursue one thing—to have our living out of the old creation and in God. This means that our whole life should be in the out-resurrection. We have seen that this out-resurrection is actually the dear, precious, excellent Person of Christ, the very One who, through crucifixion and resurrection, has passed out of the old creation and has entered into God. This wonderful One is far more excellent than the angels. Angels still belong to the old creation. They have not experienced crucifixion or resurrection. But after Christ was crucified and buried, He was resurrected out of the old creation and into God. Have you ever heard such a description of the Lord Jesus? Hallelujah, Christ Himself is the reality of the out-resurrection! Now we must pursue a life which is this wonderful Person of Christ. With Paul we should be able to say, “To me to live is Christ” (1:21). Paul could also testify that he had been crucified with Christ and that Christ lived in him (Gal. 2:20). The very Christ who lived in Paul is the One who, in His own Person, is the out-resurrection
31只要我们活在旧造里，即使我们所作的事非常美好，我们仍然没有活基督。就算有人遵照比孔子更高的伦理标准生活，那样的生活还不是基督，只不过是伦理的生活，在旧造里属伦理的生活。我们不仅要追求胜过罪，也要追求胜过旧造最好的各方面，包括属旧造的伦理道德。我们必须向著标竿杰出的复活─竭力追求，这标竿就是我们亲爱、超绝的基督自己。看见这事是何等的有福！我们若竭力追求过一种脱离旧造并在神里面的生活，我们在家庭生活中就会蒙何等的福。
31As long as we have our living in the old creation, we do not live Christ, even if the things we do are very good. Suppose someone lives according to an ethical standard higher than that of Confucius. Nevertheless, such a living is not Christ; it is merely an ethical living, the living of ethics in the old creation. We must seek not only to overcome sins, but also to overcome the best aspects of the old creation, including the ethics of the old creation. We need to pursue to ward the goal — the goal of the ─ out-resurrection, which is our dear and excellent Christ Himself. What a blessing it is to see this! How blessed we would be in our family life if we pursued a life which is out of the old creation and in God.
32我们都必须『思念这事』，就是思念追求基督这杰出的复活。青年人若要竭力追求这个标竿，不仅要改良自己的行为和性格，或是成为更好的学生，乃是要过一种生活，这种生活实际上就是在复活里的基督自己。这是一种完全在旧造之外，并完全在神里面的生活。愿我们都有这独一的思念。
32We all need to have “this mind,” a mind to pursue Christ as the out-resurrection. For a young person to pursue this goal is not merely to improve his behavior or character or to become a better student. It is to live a life which is actually Christ Himself in resurrection. This is a life which is fully out of the old creation and in God. May we all have this unique mind.
不思念任何别的事
NOT OTHERWISE MINDED
33在腓立比三章十五节保罗说，我们若思念任何别的事，神也必将这事启示我们。今天基督徒中间普遍思念别的事，他们对事情的想法、领会和体验有数百种之多。哦，信徒中间所思念的事何其多！但是保罗勉励我们要只有一个心思，只『思念这事』。
33In verse 15 Paul says that if in anything we are otherwise minded, this also God shall reveal to us. Being “otherwise minded” is common among Christians today. Christians have hundreds of different ways of thinking, understanding, and realizing matters. Oh, how many minds there are among believers! But Paul encourages us to have one mind, “this mind
34我在中国传福音的时候，时而有人指控我心胸狭窄。他们劝我不要说惟有基督是救主。他们宣称，传扬耶稣基督是人类独一的救主，就是心胸太狭窄。我告诉他们，论到基督，我的心胸还不彀狭窄；我还必须狭窄到一个地步，只有基督自己。基督徒也劝我不要心胸狭窄；他们特别敦促我，不要说我们在主恢复里所走的路才是正路。我回答说，『倘若这条路不对，我就不能走下去。若这是正路，我不仅自己必须接受，还要鼓励别人也接受。否则我就是欺骗自己，也欺骗别的信徒。你们以为自己心胸宽大，实际上你们是自欺欺人。你们不知道这正路，你们也没有走在正路上。』关于属灵的事，神定罪人的『心胸宽大』。主耶稣说，引到生命的，那门窄，那路狭。（太七14。）按照圣经，我们只有一位神，一位主，一位灵，一个召会。神的话非常强调一。只有一位创造者和一位救主；与此不同的教导，完全是属鬼魔的。
34Sometimes when I was preaching the gospel in China, others accused me of narrow-mindedness. They advised me not to say that Christ alone is the Savior. They claimed that it is too narrow-minded to preach that Jesus Christ is the unique Savior of mankind. I told them that, concerning Christ, I was not yet narrow-minded enough, that I needed to be narrowed down to nothing other than Christ Himself. Christians also have exhorted me not to be narrow-minded. In particular, they urged me not to say that the way we follow in the Lord’s recovery is the right way. I replied, “If this way is not right, I cannot follow it. But if it is the right way, I must both take it myself and encourage others to do so. Otherwise, I shall first cheat myself and then cheat other believers. You consider yourselves to be broad-minded. But actually you are cheating yourselves and others. You do not know the right way and you are not on it.” Concerning spiritual matters, God condemns man’s broad-mindedness. The Lord Jesus said that the gate is narrow and the way is constricted which leads unto life (Matt. 7:14). According to the Bible, we have one God, one Lord, one Spirit, and one church. The emphasis in the Word is on oneness. There is one Creator and one Savior, and it is utterly devilish to teach otherwise
35保罗说，我们若思念别的事，『神也必将这事启示』我们；这指明思念别的事，就是缺少启示。我们若思念别的事，就需要启示。为这缘故，在腓立比三章十五节保罗并不是说，神要教导我们；他乃是说，神要将这事启示我们。
35The fact that Paul says that if we are otherwise minded, “this also God shall reveal” indicates that to be otherwise minded is to be lacking in revelation. If we are otherwise minded, we need revelation. For this reason, Paul does not say in verse 15 that God will teach us; instead, he says that God will reveal this to us.
36信徒仅仅靠著读圣经的字句，并不能思念相同的事。主耶稣来到地上的时候，旧约三十九卷书都已经完成。宗教徒虽然查考圣经，却不肯到基督这里来得生命。在约翰五章三十九至四十节主耶稣说，『你们查考圣经，因你们以为其中有永远的生命，为我作见证的就是这经。然而你们不肯到我这里来得生命。』我们若查考圣经，却不到主这里来，我们就会思念许多不同的事。有些人可能比较喜欢摩西，有些人比较喜欢以利亚或耶利米。我们惟有到基督这独一的人位这里来时，才可能思念同一件事。主复活以后，对祂的门徒说，『这就是我从前还与你们同在的时候，对你们所说的话：摩西的律法、申言者的书、和诗篇上所记关于我的一切事，都必须应验。』（路二四44。）这指明我们必须在圣经里看见基督。今天基督徒中间的光景，乃是当日主耶稣在地上时宗教徒情形的重演。事实上，今天的光景更差。现在读圣经的人不只有三十九卷书，乃是有六十六卷书。今天比第一世纪有更多的『法利赛人』、『撒都该人』和『经学家』，这是因为有更多的人读圣经，也有更多的信徒思念别的事。
36Believers cannot have one mind simply by reading the Bible in letters. When the Lord Jesus came, the thirty- nine books of the Old Testament had already been written. But even though the religionists searched the Scriptures, they were not willing to come to Christ that they might have life. In John 5:39 and 40 the Lord Jesus said, “You search the Scriptures, because you think that in them you have eternal life, and it is these that testify concerning Me; and you are not willing to come to Me that you may have life.” If we search the Scriptures without coming to the Lord, we shall have many different minds. Some may prefer Moses and others, Elijah or Jeremiah. Only when we come to Christ, the unique One, can we have one mind. After His resurrection, the Lord said to His disciples, “These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me” (Luke 24:44). This indicates that in the Scriptures we need to see Christ. The situation among Christians today is are petition of that of the religionists when the Lord Jesus was on earth. In fact, today’s situation is worse. Now readers of the Bible have sixty-six books instead of thirty-nine. There are more “Pharisees,” “Sadducees,” and “scribes” today than in the first century, for there are many more readers of the Bible and more believers who are otherwise minded.
37虽然今天基督徒中间，所思念的有数百种不同的事，但我们的目标不是要使信徒联合。然而，当基督这独一的人位启示给我们的时候，我们就在祂里面联合，并且是祂将我们联合。事
37Although there are hundreds of different minds among Christians today, it is not our goal to unify the believers. However, when Christ, the unique Person, is revealed to us, we are unified in Him and by Him. In fact, He Himself is our unification
38实上，祂自己就是我们的联合。
38
39我们不但不以联合信徒为目标；事实上，我们也不指望有大批的信徒会走主恢复的道路。主耶稣在地上职事的末期，并没有得著许多跟从者。根据行传一章，只有一百二十人聚集在耶路撒冷的那间楼房上。我们的目标不是要受热烈的欢迎，也不是要得著众多的人数。说到这一点，我们必须受题醒，保罗写腓立比书的时候，并没有受到群众的欢迎。相反的，他写这封书信的时候，乃是被人拒绝、遭人逼迫，并且下了监牢。
39Not only is it not our aim to try to unify the believers; actually we do not expect that a great number of believers will take the way of the Lord’s recovery. At the end of His earthly ministry, the Lord Jesus did not have a large following. According to Acts 1, only one hundred twenty were gathered together in that upper room in Jerusalem. It is not our goal to be warmly welcomed or to have a huge number. At this point, we need to be reminded that Paul did not write the book of Philippians at a time when he was welcomed by the multitudes. On the contrary, this Epistle was written when Paul was rejected, persecuted, and imprisoned
40倘若有几百万的基督徒走主恢复的道路，主的恢复也许就不存在了。信徒中间许多不同的心思可能会使主的恢复终结。主的恢复实在是一条窄路，是大多数基督徒难以接受的窄路。所有在恢复里的人必须注意保罗的话，要『思念这事』。
40Probably if millions of Christians took the way of the Lord’s recovery, the recovery would cease to exist. It would be terminated by the many different minds among the believers. The Lord’s recovery truly is a narrow way, a way difficult for most Christians to take. All those in the recovery must heed Paul’s word to have “this mind.”
领悟与决心
A REALIZATION AND A RESOLUTION
41我们不能否认，我们已经从主领受了关于包罗万有之基督的启示。惟有神的启示才能叫我们『思念这事』，有独一的思念，这思念在保罗里面，也在许多爱主耶稣并寻求主耶稣的人里面。这种思念不是竭力追求一种工作或运动，乃是竭力追求过一种完全脱离旧造，而在神里面的生活。这就是腓立比三章所说那独一的思念。『思念这事』包含一种领悟与决心，要向著标竿竭力追求。宗教的作法和伦理的作法，与对神标竿的领悟以及向这标竿竭力追求的决心全然不同。思念这事就是思念要竭力追求在复活里的基督，使我们可以活基督这杰出的复活。我们都需要思念这事，有这样的领悟和这样的决心；这样，我们就能彀向著这标竿竭力追求。
41We cannot deny that we have received revelation from the Lord concerning the all-inclusive Christ. Only God’sr evelation can cause us to have “this mind,” the unique mind, the mind which was in Paul and in many who love the Lord Jesus and seek Him. This is a mind not to pursue a work or a movement, but to pursue a life which is absolutely out of the old creation and in God. This is the unique mind in Philippians 3. “This mind” involves both a realization and a resolution to pursue toward the goal. The practice of religion and ethics is altogether different from the realization of God’s goal and the resolution to pursue it. To have this mind is to have a mind to pursue Christ in His resurrection that we may live Him as the out-resurrection. We all need such a mind, such a realization and resolution, that we may pursue toward this goal
受独一思念的管治，
GOVERNED BY THE UNIQUE MIND
而有独一的生活行动
TO HAVE THE UNIQUE WALK
42我们若有独一的思念，也必有独一的生活行动。我们人都是受心思控制的；是心思支配行动，而不是行动支配心思。我们的所思所想，总是管治我们的言行。因此，我们的思想支配并控制我们全部的生活。这是我们需要藉著心思的更新而变化的原因。
42If we have the unique mind, we shall also have the unique walk. As human beings, we are under the control of our mind. It is the mind which directs the walk, not the walk that directs the mind. What we think governs what we say and do. Hence, our thinking directs and controls our entire life. This is the reason we need to be transformed by the renewing of the mind
43有人诬告并毁谤我们扭曲人的心思。我们绝没有扭曲人的心思，但我们的确鼓励更新心思。我们的心思必须更新，才能有正确的领悟与决心。这样，我们基督徒的生活行动，就会受被神更新过的心思所支配。腓立比三章十六节繙作『行』的希腊字不是一般的『行』；加拉太五章二十五节也是用这个字。这个字非常特别，牠是『基本原则』（element）这个名词的动词形式。至少有一个英文译本将这里的希腊字繙作『遵守基本原则』。这里的『行』原文为『史托依奇欧』（stoicheo），源自『史泰依叩』（steicho），意按次序而行，在军队行列中前进，步伐一致。这样的行进，乃是在某一条道路或路径上行走。这种行走是有规律的，像士兵按著步调行进，他们同时行进，而且节奏相同。
43We have been falsely and slanderously accused of mind- bending. We by no means practice mind-bending, but we do promote the renewing of the mind. Our mind needs to be renewed in order to have a proper realization and resolution. Then our Christian walk will be directed by a mind which has been renewed by God. The Greek word rendered walk in verse 16 is not the ordinary word for walk, but the word found also, for example, in Galatians 5:2 5. It is a very particular word, the verbal form of the noun element. At least one translation renders the Greek here as “to observe the elements.” The Greek word, stoicheo, derived from steicho, means to walk orderly, to march in military rank, to keep step. To walk in this way is to walk in a certain lane or path. This is a walk which is regulated like that of soldiers marching in cadence, who walk at the same time and in the same rhythm.
44有些人也许会怀疑，经历深浅不一的圣徒，怎么可能按著同一步伐、同一步调行走？例如，一位在主里有五十多年经历的弟兄，怎么能彀和刚得救的弟兄按著那同一步伐而行？不要认为这样的行是不可能的。圣经中教导的方式与世俗教育制度的作法不同。在学校里，不同年龄的学生有不同的教科书。然而，我们基督徒只有圣经这本独一的教科书。就著属灵方面而言，幼稚园和研究所都只有一本教科书，就是圣经。保罗在十五节题到『凡是长成的人』，这话含示有些信徒比其他的人更成熟。但保罗在十六节接著说，『然而，我们无论到了甚么地步，都当按著那同一规则而行。』『我们无论到了甚么地步』指明所有的圣徒，不论他们成熟不成熟，都包括在内。我们都必须按著同一规则而行。即使是最年幼的圣徒，也应当与很成熟的圣徒走同一条路径。在这一点上，神的意念高过我们的意念。我们都应当『思念这事』，走同一条路径。
44Some may wonder how it is possible for saints with different degrees of experience to walk in the same steps or in cadence. How, for example, can a brother with over fifty years’ experience in the Lord walk in the same steps as one who has recently been saved? Do not think that such a walk is impossible. The way of teaching in the Bible is different from that practiced in the worldly educational system. In schools there are different textbooks for students of different ages. As Christians, however, we have the Bible as our unique textbook. Both for those who, spiritually speaking, are in kindergarten and for those who are in graduate school, the Bible is our only textbook. In verse 15 Paul refers to “as many as are full- grown.” This implies that some believers are more mature than others. But in verse 16 Paul goes on to say, “Only this, whereunto we have attained, by the same rule let us walk.” The words whereunto we have attained indicate that all the saints, regardless of their degree of maturity, are included. We all must walk by the same rule. Even the very youngest of the saints should walk the same path as those who are very mature. Concerning this, God’s mind is higher than ours. We all should have “this mind” and walk the same path
45至终，我们都要受独一的思念和独一的生活行动之启示所管治。然后我们自然而然会说，『主耶稣，我现在爱你和从前爱你不一样。主，我在你面前，决心要竭力追求你这杰出的复活。我盼望我生活里的一切都脱离旧造，而在神里面。』我们若看见这样的启示，也下了这样的决心，我们就会有独一的生活行动，这独一的生活行动乃是受独一思念的控制并支配的。
45Eventually we all shall be governed by the revelation of the unique mind and the unique walk. Then spontaneously we shall say, “Lord Jesus, I love You in a way I have never loved You before. Lord, in Your presence I resolve to pursue You as the out-resurrection. I want everything in my life to be out of the old creation and in God.” If we see this revelation and have this resolution, we shall have the unique walk controlled and directed by the unique mind
照新造的准则而行
WALKING BY THE RULE OF THE NEW CREATION
46加拉太六章十五至十六节指明，这独一的生活行动乃是照新造的准则而行的：『受割礼不受割礼，都无关紧要，要紧的乃是作新造。凡照这准则而行的，愿平安怜悯临到他们，就是临到神的以色列。』照新造的准则而行，就是照杰出复活的准则而行。我们若照这准则而行，我们就是神的真以色列。
46Galatians 6:15 and 16 indicate that this unique walk is a walk by the rule of the new creation: “For neither is circumcision anything nor uncircumcision, but a new creation. And as many as shall walk by this rule, peace be upon them and mercy, even upon the Israel of God.” To walk by the rule of the new creation is to walk by the rule of the out-resurrection. If we walk by this rule, we shall be the true Israel of God.
47以色列这名字的意思是『神的王子』。我们成为神的王子，乃是藉著有独一的思念，这思念支配我们采取独一的生活行动，也就是向著杰出的复活这标竿竭力追求。今天主盼望要得著一班竭力追求这标竿的人。愿我们都看见独一的思念支配独一的生活行动这件事的重要性，也愿我们都向著这独一的标竿─基督，就是杰出的复活─竭力追求。
47The name Israel means “a prince of God.” We become a prince of God by having the unique mind which directs us to take the way of the unique walk, that is, to pursue toward the goal of the out-resurrection. Today the Lord desires to have a group of people pursuing this goal. May we all see the crucial importance of the unique mind directing the unique walk, and may we all pursue toward the unique goal— Christ as the out-resurrection