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腓立比书生命读经 · 第51篇

给人看出是在基督里面，有藉著信基督而有之神的义

To be Found in Christin the Righteousness of God through the Faith of Christ
1读经：腓立比书3:7-9，加拉太书2:19-20。
1Scripture Reading: Phil. 3:7-9; Gal. 2:19-20
2腓立比三章九节说，『并且给人看出我是在祂里面，不是有自己那本于律法的义，乃是有那藉著信基督而有的义，就是那基于信、本于神的义。』照著这节经文，保罗自己的义与律法有密切的关系。我们若要给人看出是在基督里面，就必须履行这条件：不是有自己那本于律法的义，乃是有不是我们自己的义─那藉著信基督而有的义，就是那基于信、本于神的义。所以，本篇信息的题目是『给人看出是在基督里面，有藉著信基督而有之神的义』。在神的义里，我们可以给人看出是在基督里面，而这义是藉著信基督而有的。
2Philippians 3:9 says, “ And be found in Him, not having my own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God based on faith.” According to this verse, Paul’sown righteousness was intimately related to the law. If we are to be found in Christ, we must fulfill the condition of not having our own righteousness which is of the law, but a righteousness which is not our own—that which is through the faith of Christ, the righteousness which is of God based on faith. Therefore, the title of this message is “To Be Found in Christ in the Righteousness of God through the Faith of Christ.” In the righteousness of God we may be found in Christ, and this righteousness is through the faith of Christ
3以认识基督为至宝在三章八节保罗说到以认识基督耶稣为至宝。乃是藉著这样的认识，我们得知祂是怎样的一位基督。这种认识乃是至宝。
3THE EXCELLENCY OF THE KNOWLEDGE OF CHRIST In 3:8 Paul speaks of “the excellency of the knowledge of Christ Jesus.” The excellency of the knowledge of Christ does not refer to Christ’s knowledge; it refers to our knowledge of Christ. It is the knowledge by which we know what kind of Christ He is. This knowledge has its excellency
4保罗是藉著启示才得以认识基督为至宝。他在犹太教时，是在律法之下。他的所见所思，都被律法霸占。他热切寻求并追求认识律法。就他而言，认识律法是至宝，他甚至甘愿为此牺牲。但是有一天，在往大马色的路上，主开了保罗的眼睛，叫他看见神关乎基督的经纶。从那时起，保罗有了一个转变，从以认识律法为至宝，转到以认识基督为至宝。加拉太书、以弗所书、腓立比书、歌罗西书这四卷书所启示的基督，不仅是包罗万有的一位，也是延展无限的一位。基督自己就是那阔、长、高、深。作为这样的一位，祂的度量是无法测度的。谁能彀测度这高和这深？彼得领受的启示是，基督是活神的儿子，为著建造召会。然而，彼得所见的基督，不及保罗所见的多。那赐给保罗的启示，产生一个结果，就是使他以认识基督的延展无限为至宝。
4Paul obtained the excellency of the knowledge of Christ through revelation. When he was in Judaism, he was under the law. His vision and his thought were occupied with the law. Paul earnestly sought the knowledge of the law and pursued it. To him, the knowledge of the law was so excellent that he was even willing to sacrifice for it. But one day on the road to Damascus, the Lord opened Paul’se yes to see God’secon o my concerning Christ. From that time onward Paul turned from the excellency of the knowledge of the law to the excellency of the knowledge of Christ. In the four books of Galatians, Ephesians, Philippians, and Colossians Christ is revealed not only as the all - inclusive One, but also as the all-extensive One. Christ Himself is the breadth, length, height, and depth. As such, His dimensions are immeasurable. Who can measure this height or depth? Peter received the revelation concerning Christ as the Son of the living God for the building up of the church. However, Peter did not see as much concerning Christ as Paul did. The revelation given to Paul issued in an excellent knowledge of the extensiveness of Christ.
5保罗以这样的认识为至宝，就愿意亏损万事，看作粪土。换句话说，他看见了关于基督的启示之后，万事都成了渣滓、垃圾、粪土。他自然而然领悟，不仅宗教是粪土、狗食，连文化也是粪土。保罗为甚么将万事看作亏损？因为他以认识这位延展无限、包罗万有的基督为至宝。不仅如此，他愿意亏损万事，为要赢得基督。
5On account of the excellency of this knowledge, Paul was willing to suffer the loss of all things and count them to be refuse. In other words, after seeing the revelation concerning Christ, all other things became refuse, trash, dung. Spontaneously he realized that not only religion was refuse, dog food, but culture was refuse as well. Why did Paul count all things loss? It was because of the excellency of the knowledge of the extensive, all- inclusive Christ. Furthermore, he was willing to count all things loss in order to gain Christ
赢得基督，并且给人看出是在祂里面
TO GAIN CHRIST AND BE FOUND IN HIM
6有了关于基督的启示，并不表示我们已经赢得基督。保罗看见启示之后，还必须竭力追求，为要赢得基督。照样，我们可能以认识基督为至宝，但是在我们的经历中，基督还不是我们的。因此，我们必须像保罗一样竭力追求基督，为要赢得基督。
6To have the revelation concerning Christ does not mean we have already gained Christ. After seeing the revelation, there was the need for Paul to pursue in order to gain Christ. Likewise, we may have the excellency of the knowledge of Christ, but Christ may not yet be ours in our experience. Therefore, like Paul, we need to pursue Christ that we may gain Him
7在八节的末了保罗说到赢得基督，在九节他说到给人看出是在祂里面。这是一件事的两面。保罗渴慕赢得基督，并且给人看出是在基督里面。以认识基督为至宝是一件事，但赢得基督，并且给人看出是在基督里面，又是另一件事。虽然我看见了基督延展无限并包罗万有的启示，但我可能还给人看出是在伦理、文化、好行为里面，而不是在基督里面。若有人到你家去拜访你，人会看出你是在基督里面么？你可以宣告说，『阿利路亚，我在基督里面！我已经从亚当里迁到基督里了。』然而，这也许只是一个宣告，而不是我们实际经历的事实。在二章十四节保罗说，『凡所行的，都不要发怨言，起争论。』我们可能没有给人看出是在基督里面，反而给人看出是在发怨言和起争论里面。例如，妻子向丈夫发怨言，而丈夫的反应可能是起争论。在这种情形里，夫妻二人都
7At the end of verse 8 Paul speaks of gaining Christ, and in verse 9 he speaks of being found in Him. These are two aspects of one thing. Paul desired to gain Christ and be found in Him. To have the excellency of the knowledge of Christ is one thing. However, it is another thing to gain Him and be found in Him. Although I may have seen the revelation concerning the extensiveness and all-inclusiveness of Christ, I may be found in ethics, culture, or good behavior and not in Christ. If someone visits you at home, will you be found in Christ? You may declare, “Hallelujah, I am in Christ! I have been transferred out of Adam and into Christ.” However, this may be merely a declaration, not a fact of actual experience. In 2:14 Paul says, “Do all things without murmurings and reasonings.” Instead of being found in Christ, we may be found in our murmurings and reasonings. For example, a wife may murmur to her husband, and he may react by reasoning. In such a case, neither the wife nor the husband is found in Christ
8不能给人看出是在基督里面。
8
9关于基督与宗教、文化、哲学相对，我们已经说过许多。然而，在大部分的时间里，别人还是看出我们是在我们的文化、自取的宗教、和自创的哲学里面。或许我们给自己订立一个方针，要在婚姻生活或召会生活中遵循。因此，别人会看出我们不是在基督里面，而是在我们针对婚姻生活和召会生活所订的方针里面。这个方针也许就是我们许多怨言、争论和批评的源头。我们还会用这个方针作量尺来衡量别人。哦，我们以认识基督为至宝后，还必须赢得基督，并且给人看出是在祂里面，这是何等紧要！
9We have spoken a great deal about Christ versus religion, culture, and philosophy. Nevertheless, most of the time we are found in our culture, self-imposed religion, and self-made philosophy. We may make up a certain policy for ourselves to follow in our married life or in the church life. Hence, others may find us not in Christ, but in our self-made policy concerning married life and the church life. This policy may be the source of much of our murmuring, reasoning, and criticizing. We may also use this policy as a yardstick for measuring others. Oh, it is crucial that, having the excellency of the knowledge of Christ, we gain Him and be found in Him!
必要的条件
A NECESSARY CONDITION
10我们已经指出，要给人看出是在基督里面，是有一个要求或条件的。这个条件是：我们不是有自己那本于律法的义，乃是有那基于信、本于神的义。有时候，我们似乎给人看出是在基督里面。然而，就在这些时候，我们若不履行这个条件─有那藉著信基督而有之神的义，我们就没有实际。我再说，我们必须给人看出是在基督里面，有藉著信基督而有之神的义。本篇信息的题目所用『神的义』一辞，指出这是实际给人看出在基督里面的条件。因此，这个条件最紧要的一面，就是神的义。
10We have pointed out that there is a certain requirement or condition for being found in Christ. This condition is that we do not have our own righteousness which is of the law, but that we have the righteousness which is of God based on faith. It may seem to us at times that we are found in Christ. However, there will be no reality in these times unless we fulfill the condition of having the righteousness of God through the faith of Christ. To repeat, we need to be found in Christ in the righteousness of God through the faith of Christ. The phrase “in the righteousness of God” used in the title of this message points to the fact that this is the condition of being found in Christ in reality. Thus, the crucial aspect of the condition is the righteousness of God
神的义以及我们自己的义
THE RIGHTEOUSNESS OF GOD AND OUR OWN RIGHTEOUSNESS
11在这一点上，我要题出三章九节里关于义的新定义或新解释。在这节里，义表明一种于神、于人都是对的日常3:6生活。保罗在三章六节说到他的已往：『按律法上的义说，』他是无可指摘的。在他迁到基督里之前，按律法说，他是个无可指摘的法利赛人。保罗以为在他的日常生活中，他于神、于人都是对的。事实上，他与神的关系完全不对。义表明一种生活，于神、于人都真实是对的；这种义必定是本于神的义。『神的义』一辞不仅指这义是属于神的，更指这义就是神自己。例如，神的生命、神的光、神的爱这些辞的意思，不仅指生命、光、爱是属于神；神的生命就是神自己，神的光和神的爱也是如此。神自己是光，也是爱。原则上，神的义也是一样。神的生命、神的光怎样就是神自己，神的义照样也是神自己。因此，于神、于人都是对的生活，必须是神作我们日常生活中的彰显，就是神自己藉著我们活出来。
11At this point I would like to present a new definition, or interpretation, of righteousness as found in 3:9. In this verse righteousness signifies a daily living which is right with God and man. Speaking of his past, Paul says in that “as to the righteousness which is in the law,” he had become blameless. Before he was transferred into Christ, he was a Pharisee blameless in the law. Paul thought that in his daily living he was right with man and God. Actually he was not right with God at all. The righteousness which signifies a living that is truly right with God and man must be a righteousness which is of God. The expression “righteousness of God” does not simply mean that righteousness belongs to God; it also means that this righteousness is God Himself. For example, the terms life of God, light of God, and love of God do not mean merely that life, light, and love belong to God. The life of God is God Himself. The same is true of the light of God and the love of God. God Himself is light and love. In principle, this is also true of the righteousness of God. Just as the life of God and the light of God are God Himself, so the righteousness of God is God Himself. Therefore, the living which is right with both God and man must be God as our expression in our daily living, God Himself lived out through us.
12我们思考何谓我们自己的义时，这就更加清楚了。我们自己的义是我们自己的彰显，就是『我』的彰显。我的义就是我的活出。但神的义乃是神从我们活出来，是神成了我们的日常生活和彰显。我们爱别人时，我们的爱是神的彰显。此外，我们的谦卑不单单是伦理上的谦卑，乃是神圣的谦卑，就是神自己从我们活出来。我们若要给人看出是在基督里面，就必须有这种光景：神藉著我们得著彰显，并且成了我们的日常生活。
12This becomes more clear when we consider what it means to speak of our own righteousness. Our own righteousness is the expression of ourselves, the expression of “I.” My righteousness is just the living out of me. But the righteousness of God is God lived out from us. It is God becoming our daily living and expression. When we love others, our love is God expressed. Furthermore, our humility is not mere ethical humility; it is a divine humility, God Himself living out of us. If we are to be found in Christ, we must be in such a condition that God is expressed through us and becomes our daily living.
13我年轻时以为，九节的义是指神藉著称义而赐给我们的义。然而，多年来我深处一直感觉，这不是该节经文中义的准确意义。直到有一天我才明白，三章九节的神的义，实际上就是神自己成了我们的日常生活。我们若要有这义，就必须过一种彰显神的生活。我们必须履行这个条件，使我们能彀实际的给人看出是在基督里面。
13When I was young, I thought that the righteousness in verse 9 referred to the righteousness God gives us through justification. However, for many years I sensed deep within that this was not the accurate meaning of righteousness here. One day I realized that the righteousness of God in 3:9 is actually God Himself becoming our daily living. If we would have this righteousness, we must have a living which is the expression of God. We must fulfill this condition in order to be found in Christ in reality
基督的信
the Faith of Christ
14神的义怎么能彀成为我们的日常生活？惟有藉著基督的信。（腓立比三章九节的『信基督』，直译，基督的信。）神的义如何是神自己，基督的信照样就是基督自己。基督的信不仅仅是属乎基督的东西；这信实际上就是基督自己。惟有藉著听主的话，基督的信才能彀成为我们的信。藉著话，基督的成分就注入我们里面。同时，我们也经历那灵的功用。这种注入和功用所产生的结果就是信，使我们与三一神之间有一种生机的联结。这个信实际上就是基督自己，使我们与神有生机的联结。在这种生机的联结里，我们与神乃是一灵。我们活著，神也在我们里面活著。神活著，我们也在祂里面活著。
14How can the righteousness of God become our daily living? This can take place only through the faith of Christ. Just as the righteousness of God is God Himself, so the faith of Christ is Christ Himself. The faith of Christ is not simply something which belongs to Christ; it is actually Christ Himself. Only through the hearing of the Word can the faith of Christ become ours. Through the Word we are infused with the element of Christ. At the same time, we experience the function of the Spirit. The issue of this infusion and function is the faith which brings about an organic union between us and the Triune God. This faith, which is really Christ Himself, causes us to be organically united with God. In such an organic union we and God are one spirit. We live, and God lives in us. God lives, and we live in Him
15我们不该认为我们在神里面，而神不在我们里面，或者神在我们里面，而我们不在神里面。反之，我们与神之间有一种相互的关系：我们在神里面，神也在我们里面。因此，主耶稣能彀说，『你们要住在我里面，我也住在你们里面。』（约十五4。）
15We should not think that we are in God but God is not in us, or that God is in us but we are not in God. On the contrary, there is a mutual relationship between us and God: we are in God, and God is in us. For this reason the Lord Jesus could say, “ Abide in Me and I in you” (John 15:4
16生机的联结使我们与三一神联合，并使我们与祂成为一灵；藉著这生机的联结，我们便有了神的义。神的这义绝非本于律法的义；这义完全是本于信的。我们在因信所产生的生机联结里活出神来，神也从我们里面活出来，成为我们的义。我们在这样的义里，就是在正确的光景里，可以给人看出我们是在基督里面。这里的思想非常深。但我们若看见这一点，我们就经历神救恩的最高一面，并从其他一切事物中蒙拯救。愿我们都切慕赢得基督，并且在这种光景里，给人看出是在基督里面。
16By means of the organic union which joins us to the Triune God and makes us one spirit with Him, we have the righteousness of God. This righteousness of God definitely is not of the law. It is altogether of faith. In the organic union produced by faith we live out God, and God lives out from within us and becomes righteousness to us. When we are in this righteousness, we are in the proper condition to be found in Christ. The thought here is very deep. But if we see it, we would experience the highest aspect of God’ss alvation and be rescued from all other things. May we all aspire to gain Christ and to be found in Him in such a condition.
那灵与话
THE SPIRIT AND THE WORD
17我们要对腓立比三章九节有正确的领会，就当照著整卷腓立比书的内容来看。在一章十九节，保罗说到耶稣基督之灵全备的供应。这全备的供应不仅是属于那灵的；这全备的供应实际上就是那灵自己。同样的原则，『耶稣基督之灵』的意思不仅指那灵是属于基督的，更指那灵就是基督。神的儿子如何是神自己，照样，基督的灵就是基督自己。基督乃是那灵，而那灵就是全备的供应。在二章十六节，保罗接著说到生命的话。我们再一次看见，这里的话不仅是属于生命的，这话实际上就是生命。根据新约的用法，生命的话就是生命本身。约壹一章一节题到生命的话；在约翰六章六十三节主耶稣也说，祂所说的话就是生命。在腓立比书里，一面，我们有耶稣基督之灵作供应；另一面，我们有生命的话作凭藉。我们必须整体的来看腓立比一至三章，把那灵的供应，生命的话，以及那基于信、本于神的义摆在一起。在经历上，我们有那灵、话和信的时候，我们就得著神自己注入我们里面。然后，注入我们里面的神，就成了我们的日常生活；保罗将这种生活描述为神的义。
17To have a proper understanding of 3:9 we should consider it according to the context of the whole book of Philippians. In 1:19 Paul speaks of the bountiful supply of the Spirit of Jesus Christ. This bountiful supply does not merely belong to the Spirit; it is actually the Spirit Himself. In the same principle the expression “the Spirit of Jesus Christ” does not mean that the Spirit simply belongs to Christ; it means that the Spirit is Christ. Just as the Son of God is God Himself, so the Spirit of Christ is Christ Himself. Christ is the Spirit, and the Spirit is the bountiful supply. In 2:16 Paul goes on to speak of the word of life. Once again we see that the word here does not simply belong to life, but actually is life. In New Testament usage, the word of life is life itself. First John 1:1 mentions the Word of life, and in John 6:63 the Lord Jesus says that the words He speaks are life. In the book of Philippians, on the one hand, we have the Spirit of Jesus Christ as the supply and, on the other hand, the word of life as the means. We need to consider Philippians 1 through 3 as a whole and put together the supply of the Spirit, the word of life, and the righteousness which is of God based on faith. When in our experience we have the Spirit, the word, and faith, we are infused with God Himself. Then the very God who has been infused into us becomes our daily living, the living which Paul describes as the righteousness of God
得著神的注入
infused with God
18我们有了那灵的供应、生命的话、以及基于信而有之神的义时，我们就得著神的注入。这位注入的神就从我们里面活出来，作我们的日常生活。这种日常生活可以称为神的义。这不仅是赢得基督，更是实际的经历并享受基督。这就是享受神的注入，使我们可以藉著那灵的供应，生命的话，以及那基于信、本于神的义，将祂活出来；因著符合这条件，我们就给人看出是在基督里面。我深信且满有把握，这就是保罗写腓立比书时的观念。
18When we have the supply of the Spirit, the word of life, and the righteousness of God through faith, we are infused with God. This infused God will then be lived out of us as our daily life. This kind of daily life can be called the righteousness of God. This is not merely the gaining of Christ; it is the experience and enjoyment of Christ in a very practical way. This is to be found in Christ under the condition of enjoying God’sin fusion that we may live Him out through the supply of the Spirit, the word of life, and the righteousness of God through faith. I am fully persuaded and assured that this was Paul’s concept when he composed the book of Philippians
19在这件事上，保罗很有经历。从生命的话，并藉著那灵的供应，他得著了信心。这信心把神的注入带给他。自然而然的，保罗就活出神，作他的日常生活，并能彀给人看出是在基督里面，有神的义。保罗所期待并盼望的，就是他总是在这种光景中，给人看出是在基督里面。保罗不仅渴慕赢得基督，他更渴慕在这种美好的光景中，给人看出是在基督里面，使人能彀认出他是一个活出神的人。作为这样的人，保罗不是一个在文化、宗教、哲学、伦理、或道德里的人；他是一个绝对在基督里，将神活出作他日常生活的人。
19Paul was very experienced in this matter. From the word of life and through the supply of the Spirit he obtained faith. This faith brought him God’sin fusion. Spontaneously Paul lived God out as his daily living and could be found in Christ, having the righteousness of God. It was Paul’s expectation and also his aspiration that he would always be found in Christ in such a condition. Paul desired not only to gain Christ, but also to be found in Him in such a marvelous condition that people could recognize that he was a man living out God. As such a person, Paul was not a man in culture, religion, philosophy, ethics, or morality; he was absolutely a man in Christ who lived out God as his daily life