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腓立比书生命读经 · 第56篇

满了谦让宜人却一无罣虑的生活（一）

A LIFE FULL OF FORBEARANCE BUT WITHOUT ANXIETY (1
1读经：腓立比书4:1-7;1:8，哥林多后书10:1a。
1Scripture Reading: Phil. 4:1-7; 1:8; 2 Cor. 10:1a
2我们读腓立比书的时候，也许会觉得保罗在四章一至七节的思想，似乎不如前三章所表达的思想那么高。他在一章说到活基督和显大基督；在二章说到以基督为我们的榜样，好像发光之体显在世界里，将生命的话表明出来；在三章说到以认识基督为至宝，以及向著标竿竭力追求，要得神在基督耶稣里，召我们向上去得的奖赏。接著保罗在四章用了一些表面看来相当平凡的语句：『在主里常常喜乐』，『当叫众人知道你们的谦让宜人』，以及『应当一无罣虑』。你若一直向著标竿竭力追求，为要得著奖赏，这时突然有人勉励你不要罣虑，你难道不认为这是一种打岔，于是说，『我一直在竭力追求基督。我想要达到杰出的复活这标竿。你为甚么和我谈到罣虑？』许多读腓立比书的人宝贝前三章，但他们也许不知不觉的认为，四章的水平比一至三章低一些。
2In our reading of the book of Philippians it may seem that Paul’s thought in 4:1-7 is not nearly as high as that expressed in the first three chapters. In chapter one he speaks of living Christ and magnifying Him; in chapter two, of taking Christ as our pattern, of shining as lights in the world, and of holding forth the word of life; and in chapter three, of the excellency of the knowledge of Christ and of pursuing toward the goal for the prize of the high calling of God in Christ Jesus. Then in chapter four Paul uses expressions that apparently are quite ordinary: “Rejoice in the Lord”; “Let your forbearance be known to all men”; and “In nothing be anxious.” Suppose as you are pursuing toward the goal for the prize someone suddenly encouraged you not to be anxious. Would you not consider this an interruption and say, “I am pursuing Christ. I want to arrive at the goal of the out-resurrection. Why do you talk to me about anxiety?” Many readers of Philippians treasure the first three chapters, but, perhaps unconsciously, they may consider chapter four to be on a lower level than chapters one through three
3多年以前，我珍赏腓立比书前三章，远胜于第四章。我觉得保罗在一、二、三章升到高峰之后，在四章似乎骤降至较低的水平。我无法领会保罗写这封书信的时候，为何会有这突如其来的转变。
3Years ago I appreciated the first three chapters of Philippians much more than I appreciated chapter four. It seemed to me that after ascending a high peak in chapters one, two, and three, Paul suddenly came down to a lower level in chapter four. I could not understand why there was such a sudden change in Paul’s writing
需要学得秘诀
THE NEED TO LEARN THE SECRET
4保罗在四章十二节说，『我都学得秘诀。』我们要作四章所说的事，就需要神圣的生命。保罗已经学得秘诀，就是在那加他能力者的里面，凡事都能作。他在四节劝勉我们，要在主里常常喜乐。我们可能认为，在主里喜乐并不难。事实上，要在主里喜乐需要杰出的复活。我们要在主里喜乐，就必须在祂这位加我们能力者的里面。因此，甚至在主里喜乐这件表面看来很简单的事，也需要我们学得秘诀。我们若不知道秘诀，就不能彀喜乐。
4In 4:12 Paul says, “I have learned the secret.” To do the things spoken of in chapter four requires the divine life. Paul had learned the secret of being able to do all things in the One who empowered him. In verse 4 he exhorts us to rejoice in the Lord always. We may think that it is easy to rejoice in the Lord. Actually, rejoicing in Him requires the out-resurrection. In order to rejoice in the Lord we need to be in Him as the One who empowers us. Thus, even the apparently simple matter of rejoicing in the Lord requires that we learn the secret. If we do not know the secret, we shall not be able to rejoice
5保罗在四章五节说，『当叫众人知道你们的谦让宜人。』他在林后十章一节说，『我…藉著基督的温柔与谦让宜人劝你们。』（另译。）腓立比四章五节题到的谦让宜人，不是一般的谦让宜人或道德上的谦让宜人。这乃是基督的谦让宜人，是一种属灵的属性，一种基督的美德。这种谦让宜人必须成为我们的谦让宜人，然后我们当叫众人知道我们的谦让宜人，就是基督的谦让宜人。
5In 4:5 Paul says, “Let your forbearance be known to all men.” In 2 Corinthians 1 0:1 he says, “I beseech you through the meekness and forbearance of Christ” (lit.). The forbearance mentioned in 4:5 is not an ordinary forbearance or an ethical forbearance. It is the forbearance of Christ, a spiritual attribute or a virtue of Christ. This forbearance must become our forbearance, and then we should make our forbearance, the forbearance of Christ, known to all men.
6何谓谦让宜人？保罗为甚么在四章五节题到谦让宜人，而不题别的美德？保罗若告诉我们，当叫众人知道我们的爱或恩慈，这一节对我们就不成为问题。但是保罗在这里不题爱、恩慈、谦卑、或其他人性的美德，惟独题起谦让宜人。我们都知道爱、恩慈、和谦卑是甚么，但是谁能给谦让宜人下一个完整的定义？几年前若有人问我谦让宜人的定义，我会说，谦让宜人的意思是恒久的背负重担。然而，这个定义很天然，并不能帮助我们明白保罗为甚么在四章五节说到谦让宜人，而没有说到别的美德。保罗告诉我们，当叫众人知道我们的谦让宜人之后，在五节他接著又说，『主是近的。』许多解经家认为，这节的意思是说主来临的日子近了。我不敢说这里没有这个意思；但是保罗在这里不是说主快来了；他乃是说，主已经是近的。然后在下一节保罗告诉我们，应当一无罣虑，只要『凡事藉著祷告、祈求，带著感谢』，将我们所要的告诉神。叫众人知道我们的谦让宜人、一无罣虑、以及凡事将我们所要的告诉神，在这三件事的中间，保罗宣告说，主是近的。
6What is the meaning of forbearance, and why does Paul mention forbearance in 4:5 instead of some other virtue? If Paul had told us to let our love or kindness be made known to all men, this verse would not be a problem to us. But here Paul does not speak of love, kindness, humility, or some other human virtue. Instead, he singles out forbearance. We know what love, kindness, and humility are, but who can give an adequate definition of forbearance? If I had been asked years ago to define forbearance, I would have said that to forbear means to carry a heavy burden for a long period of time. However, this definition is natural. It does not help us to understand why Paul speaks of forbearance in 4:5 instead of some other virtue. After telling us to let our forbearance be known to all men, Paul goes on to say, also in verse 5, “The Lord is near.” Many expositors think that this means that the coming of the Lord is at hand. I dare not say that this meaning is not included; however, here Paul does not say that the Lord is coming soon, but that He is near already. Then in the next verse Paul tells us not to be anxious in anything, but “in everything, by prayer and petition with thanksgiving” to make our requests known to God. In the midst of making our forbearance known to all men, in not being anxious in anything, but in everything making our requests known to God, Paul declares that the Lord is near
7我们凭著自己，无法叫众人知道我们的谦让宜人，也无法免于罣虑，甚至也不能将我们所要的告诉神。有些人认为祷告很简单；事实上，祷告是件困难的事。我们若要像保罗一样凡事都能作，就必须学得秘诀。我们也必须在那加我们能力者的里面。
7In ourselves, we are not able to make our forbearance known to all men, to be free from anxiety, or even to make our requests known to God. Some may think that it is easy to pray; actually, prayer is a difficult thing. In order to do all these things we, like Paul, must learn the secret. We also need to be in the One who empowers us
在主里站立得住
STANDING FIRM IN THE LORD
8腓立比四章一至七节是保罗所写一、二、三章结语的一部分。他在四章一至七节所说的话，乃是根据他前面所写的：活基督、显大基督、以基督作我们的榜样、以认识基督为至宝、向著标竿竭力追求、以及活在杰出的复活里。
8Philippians 4:1-7 is part of Paul’s concluding word to chapters one, two, and three. What he says in 4:1-7 is based on what he has previously written about living Christ, magnifying Christ, taking Christ as our pattern, knowing the excellency of Christ, pursuing toward the goal, and living in the out-resurrection.
9他在四章一节说，『所以，我所亲爱所切慕的弟兄们，我的喜乐和冠冕─亲爱的，你们要这样在主里站立得住。』我们从三章得知，保罗渴望给人看出他是在基督里面。他在四章一节告诉我们，要在主里站立得住。在主里站立得住，乃是叫众人知道我们谦让宜人的关键。我们若没有在主里站立得住，别人就无法知道我们的谦让宜人。我们不论作甚么事，都必须有正确的立足点；叫人知道我们的谦让宜人也是如此。故此，我们必须在主里站立得住，也就是说，我们必须留在祂里面。所以保罗说在主里站立得住，等于主所说住在祂里面。（约十五4。）保罗在腓立比四章二节接著说，『我劝友欧底亚，也劝循都基，要在主里思念相同的事。』我们这些在主里站立得住的人，也应当『在主里思念相同的事』。离了主，我们就无法思念相同的事。我们若要在主里思念相同的事，就必须先在主里站立得住。
9In 4:1 he says, “So then, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, beloved.” We know from chapter three that Paul aspired to be found in Christ. In 4:1 he tells us to stand firm in the Lord. Standing firm in the Lord is the key to letting our forbearance be known to all men. If we do not stand firm in the Lord, there is no way to make our forbearance known. In order to do anything we must have a proper standing. This is true of making known our forbearance. For this, we must stand firm in the Lord; that is, we must remain in Him. Hence, Paul’sword about standing firm in the Lord is equal to the Lord’sword about abiding in Him (John 15:4). In verse 2 Paul goes on to say, “I beseech Euodias, and I beseech Syntyche, to think the same thing in the Lord.” As those who stand firm in the Lord, we should also “think the same thing in the Lord.” Apart from the Lord, we cannot think the same thing. If we would think the same thing in the Lord, we must first stand firm in Him
10三节接著说，『是的，我也求你这真实同负一轭的，帮助她们；她们在福音上曾与我和革利免、并我其余的同工一同努力，他们的名字都在生命册上。』保罗在这里要求那些真实同负一轭的，帮助友欧底亚和循都基思念相同的事。保罗似乎在说，『这两位姊妹是我的同工，但她们至少暂时没有在主里面。我勉励你们这真实同负一轭的，尽力将她们带回到主里面，并且帮助她们在主里思念相同的事。』这两位姊妹是同工，在福音上曾与保罗一同努力，她们的名字都在生命册上。然而，她们目前不在主里面。
10Verse 3 continues, “Yes, I ask you also, genuine yokefellow, assist them, who contended with me in the gospel, with both Clement and the rest of my fellow- workers, whose names are in the book of life.” Here Paul is asking those who were genuine yokefellows to help Euodias and Syntyche to think the same thing. Paul seems to be saying, “These two sisters are my co-workers, but at least temporarily they are not in the Lord. I encourage you, genuine yokefellow, to do your best to bring them back to the Lord and help them to think the same thing in the Lord.” These sisters were co-workers who had labored with Paul and contended with him in the gospel and whose names were in the book of life. Nevertheless, for the time being they were not in the Lord
11保罗在四节说，『你们要在主里常常喜乐，我再说，你们要喜乐。』在我们的经历中，当我们不在主里的时候，就没有甚么喜乐，我们也喜乐不起来。从前友欧底亚和循都基能彀喜乐，但是现在她们不在主里面，所以不能彀在主里喜乐。我们可以实际的知道我们到底在不在主里面。你只要与召会中的一位弟兄或一位姊妹不一，你就不在主里面。当然，就地位而言，你永远在基督里，甚么都不能影响我们在基督里的地位。但是在实际上和经历上，我们可能没有留在祂里面。我们与某位圣徒不一的事实，就证明我们不在主里面。
11In verse 4 Paul says, “Rejoice in the Lord always; again I will say, rejoice.” When in our experience we are not in the Lord, we do not have any joy and we cannot rejoice. Formerly Euodias and Syntyche could rejoice, but now, because they are not in the Lord, they cannot rejoice in Him. There is a practical way by which we can know whether or not we are in the Lord. As long as you are not one with a certain brother or sister in the church, you are not in the Lord. Of course, as far as position is concerned, you are in Christ eternally. Nothing can affect our position in Christ. But practically and experientially we may not remain in Him. The fact that we are not one with a particular saint proves that we are not in the Lord.
12甚至与一位弟兄或姊妹不一，就是一件非常严重的事。大部分的圣徒至少都与一位圣徒不一。例如，几位姊妹一同服事爱筵，一位姊妹也许不喜欢另一位姊妹服事的作法，就拒绝与她一同服事，甚至撇下这位姊妹迳自走开。她离开这位姊妹，实际上就是从主里面走出来。她不应当拒绝与那位姊妹一同服事，却该在那种情况中叫人知道她的谦让宜人。在召会中与众圣徒一同事奉，不是一件容易的事。工厂里的员工如果工作不力，老板可以开除他。但是在召会里面，没有人是雇来的，也没有人可以被解雇。就如我们生在一个家庭里，不能被开除而不成为家中的一分子；照样，我们也是生在召会里，不能被开除而不成为召会的一分子。难处临到时，我们不应当撇下圣徒，或是拒绝与他们一同服事；我们反该谦让宜人。
12It is very serious not to be one with even one brother or sister. Most of the saints have at least one other saint with whom they are not one. For example, suppose some sisters are serving together at a love feast. One sister may not like the way another sister is serving and she may refuse to serve with her. She may even walk away from this sister. By walking away from the sister, she actually walks out of the Lord. Instead of refusing to serve with the sister, she should make her forbearance known in that situation. It is not easy to serve with the saints in the church. If an employee in a factory does not do a good job, the boss can fire him. But in the church life no one is hired and no one can be fired. Just as we have been born into a family and cannot be fired from being a member of the family, so we have been born into the church and cannot be fired from being a member of the church. When difficulties arise, we should not walk away from the saints or refuse to serve with them. Instead, we should exercise our forbearance
一无罣虑
NO ANXIETY
13我们若谦让宜人，就不至罣虑。何时我们叫人知道我们的谦让宜人，何时我们的罣虑就除去。我们谦让宜人的时候，就能在主里喜乐；我们在主里喜乐的时候，我们的罣虑就消失了。因此，谦让宜人能彀维持我们的喜乐，而喜乐能驱除我们的罣虑。但我们何时没有谦让宜人，我们就不能喜乐；那么，罣虑就有路可以进来。这不仅是道理，更摸著我们基督徒生活的实际光景。
13If we exercise forbearance, we shall not be anxious. Whenever we make our forbearance known, our anxiety is crossed out. When we exercise forbearance, we can rejoice in the Lord, and when we rejoice in the Lord, our anxiety disappears. Thus, forbearance maintains our rejoicing, and rejoicing drives away our anxiety. But whenever we do not exercise forbearance, we are not able to rejoice. Then the way is open for anxiety to enter in. This is not a mere doctrine; it is a word which touches the actual situation of our Christian life
以少于我们所当得的为满足
SATISFIED WITH LESS THAN OUR DUE
14在这点上，我们必须更完满的来看谦让宜人的意义。谦让宜人的意思是我们很容易满足，甚至以少于我们所当得的为满足。这就是谦让宜人原文的意义。以少于我们所当得的为满足，与合法的苛求形成对比。谦让宜人是向人无所要求；不论对方对我们作甚么、为我们作甚么，我们都能满足。假如一位弟兄想喝杯热饮，而他的妻子为他摆上冷饮，他很不满意，就责备她，这就不是谦让宜人，而是一种合法的苛求。倘若这位弟兄能彀向妻子显出谦让宜人，那么不论她摆上甚么，即使他不能喝，他也满意。他会以少于他所当得的为满足。
14At this point we need to consider in a fuller way the meaning of forbearance. Forbearance means that we are easily satisfied, even with less than our due. This is the meaning of the Greek word rendered forbearance. To be satisfied with less than our due is in contrast to being just in an exacting way. To forbear is to make no demands on others; it is to be satisfied with whatever another party does to us or for us. Suppose a brother’s wife serves him a cold drink when he preferred a hot one, and, very dissatisfied, he rebukes her for what she has done. This is not forbearance; it is being just in a very exacting manner. If the brother had shown forbearance toward his wife, he would have been satisfied with whatever she served him, even if he had not been able to drink it. He would have been satisfied with less than his due.
包罗万有的美德
AN ALL-INCLUSIVE VIRTUE
15卫斯特（Wuest）在他的『字义研究』一书中指出，繙作谦让宜人的希腊字，意思不仅是以少于我们所当得的为满足，也有甜美的合理之意。这辞还包括自制、忍耐、适度、恩慈、以及温和的意思。此外，照著基督徒的经历，谦让宜人是包罗一切的，因为牠包含了基督徒一切的美德。这意思是说，我们若不能谦让宜人，我们就没有任何基督徒的美德。倘若一位弟兄的妻子为他摆上不合他胃口的冷饮，他便埋怨起来，那时他就没有展现基督徒的美德。但他若藉著基督的恩典，以少于他所当得的为满足，对他的妻子谦让宜人，既不批评她，也不定罪她，他在这样的谦让宜人之中，就显出一种基督徒包罗一切的美德。他的谦让宜人包括忍耐、谦卑、自制、仰望主，甚至包括承认主在一切事上有主宰权柄的美德。有时候我们行事为人的态度失当，原因就是我们缺少谦让宜人。我们态度消极，话语没有恩慈，也是由于缺少谦让宜人。我们不能爱人，是因为我们没有谦让宜人。同样，我们不能容忍，是因为我们缺少谦让宜人。甚至多话也是没有谦让宜人的结果。我们若没有谦让宜人，就没有和平。我们若不向著家人显出谦让宜人，我们的家庭生活就没有和平。和平乃是从谦让宜人来的。
15In his Word Studies Wuest points out that the Greek word rendered forbearance not only means satisfied with less than our due, but also means sweet reasonableness. The word includes self-control, patience, moderation, kindness, and gentleness. Furthermore, according to Christian experience, forbearance is all-inclusive, for it includes all Christian virtues. This means that if we fail to exercise forbearance, we fail to exercise any Christian virtue. If a brother’s wife serves him a cold drink contrary to his preference and he complains about it, then at that time he does not exhibit any Christian virtue. But if by the grace of Christ he is satisfied with less than his due and exercises forbearance toward his wife, not criticizing her or condemning her, he will show in his forbearance an all-inclusive Christian virtue. His forbearance will include patience, humility, self- control, looking to the Lord, and even the virtue of admitting that the Lord is sovereign in all things. The reason we sometimes behave in an unseemly manner is that we lack forbearance. Negative attitudes and unkind words also come from a shortage of forbearance. When we fail to love, it is because we have no forbearance. Likewise, we may be intolerant because we lack forbearance. Even talkativeness may result from having no forbearance. If we do not have forbearance, we shall not have peace. If we do not show forbearance toward the members of our family, there will be no peace in our family life. Peace comes out of forbearance
叫人知道我们的谦让宜人而显大基督
MAGNIFYING CHRIST BY MAKING KNOWN our forbearance
16保罗知道，谦让宜人是个包罗一切的美德，所以他说，『当叫众人知道你们的谦让宜人。』这谦让宜人实际上就是基督自己。保罗在一章二十一节说，『在我，活著就是基督。』基督既是谦让宜人，保罗活著就是谦让宜人。保罗所专切期待的，就是无论是生是死，总叫基督在他身上照常显大。保罗显大基督，就是叫人知道他的谦让宜人。因此，叫基督在我们身上显大，等于叫众人知道我们的谦让宜人；这是因为谦让宜人就是我们实际所经历的基督。我们可以谈论活基督，也见证我们活著就是基督。然而，我们每日在家庭生活中所需要的，乃是谦让宜人。我们若有谦让宜人，我们的经历里就真有基督。倘若一位弟兄的妻子得罪了他，他必须叫她知道，基督是他的谦让宜人。
16Paul realized that forbearance is an all-inclusive virtue. This is the reason he says, “Let your forbearance be known to all men.” This forbearance is actually Christ Himself. In 1:21 Paul says, “To me to live is Christ.” Since Christ is forbearance, for Paul to live was forbearance. Paul’s earnest expectation was that Christ would be magnified in him, whether through life or through death. For Paul to magnify Christ was for him to make known his forbearance. Thus, for Christ to be magnified in us is equal to making our forbearance known to all men. The reason for this is that forbearance is Christ experienced by us in a practical way. We may speak of living Christ and testify that for us to live is Christ. However, day by day in our life at home what we need is forbearance. If we have forbearance, then in our experience we truly have Christ. If a brother’s wife offends him, what he needs to make known to her is Christ as his forbearance.
17要作个好丈夫、好妻子相当困难。作好丈夫、好妻子的关键，乃是谦让宜人。我再说，谦让宜人所包含的，比温和或谦卑要多得多。谦让宜人这个基督徒包罗一切的美德，就是基督自己。我们在家庭生活和召会生活里，都必须过一种谦让宜人的生活来活基督。我们越探讨谦让宜人的意义，就越能珍赏保罗为甚么在四章五节说到这点。我们基督徒生活的失败和挫败，全是因为我们缺少谦让宜人。所有的圣徒，不论是年轻的或是年长的，都一样有忽略谦让宜人的倾向。我们若要活基督，就必须以少于我们所当得的为满足。我们不该向别人苛求。主耶稣在地上时，过的是一种谦让宜人的生活。一面，祂非常严格；另一面，祂也非常宽容。例如，祂自己多方祷告，但祂在祷告的事上并不要求祂的门徒，也不因著他们祷告不彀而定罪他们。
17It is very difficult to be a good husband or wife. The key to being a good husband or wife is forbearance. To repeat, forbearance includes much more than gentleness or humility. As an all-inclusive Christian virtue, forbearance is Christ Himself. In both the family life and in the church life, we need to live Christ by living a life of forbearance. The more we consider the significance of forbearance, the more we can appreciate why Paul spoke of it in 4:5. Our failures and defeats in the Christian life come because we are short of forbearance. All the saints, young and old alike, have a tendency to neglect forbearance. If we would live Christ, we must be satisfied with less than our due. We should not make exacting demands on others. The Lord Jesus lived a life of forbearance when He was on earth. In one sense, He was very strict, but in another sense He was very tolerant. For example, although He prayed a great deal, He did not make demands of His disciples concerning prayer or condemn them because they did not pray enough
主是近的
THE NEARNESS OF THE LORD
18保罗说到谦让宜人之后，紧接著就说，『主是近的。』我已经指出，我不反对将这句话领会成主来的日子近了。然而，我们若不照著道理，而照著经历来看，我要说，这话是指主今日与我们同在。这也加强了保罗的劝勉，要我们叫众人知道我们的谦让宜人。因著主是近的，我们就没有藉口不叫人知道我们的谦让宜人。我们常常没有谦让宜人，因为我们忘记主是近的，我们甚至不记得祂实际上就在我们里面。当一位弟兄的妻子为他摆上的是冷饮，而不是热饮时，他在意的是饮料，还是主？倘若他在意的是饮料，而不是主，那么在他的经历中，只有饮料是近的，主却非常的遥远。因著我们没有体会主是近的，所以我们没有谦让宜人。相反的，我们严以待人，对别人强制苛求，没有考虑别人的处境。我们越体会主是近的，就越能满足，越能体谅他人，也越能甜美合理的看待他们的处境。我们若体会主是近的，就会从旧造转向新造，转向杰出的复活；这复活彰显出来，就是谦让宜人。
18Immediately after speaking about forbearance, Paul goes on to say, “The Lord is near.” As I have indicated, I do not oppose the understanding that this refers to the nearness of the Lord’s coming. Nevertheless, according to experience, not according to doctrine, I would say that this word refers to the Lord’s presence with us today. It also strengthens Paul’s exhortation that we make our forbearance known to all men. Because the Lord is near, we have no excuse for not making known our forbearance. Often we fail to exercise forbearance because we forget that the Lord is near. We do not even remember that He is actually within us. When a brother’s wife serves him a cold drink instead of a hot one, will he care for the drink or for the Lord? If he cares about the drink instead of the Lord, then in his experience only the drink will be at hand, for the Lord will be far away. Because we do not realize that the Lord is near, we do not exercise forbearance. Instead, we are strict in dealing with others and make exacting demands of them without considering their situation. The more we realize the nearness of the Lord, the more satisfied we shall be and the more we shall be considerate of others and sweetly reasonable regarding their situation. If we realize that the Lord is near, we shall turn from the old creation to the new creation, to the out-resurrection, which is expressed as forbearance.
杰出复活的彰显
THE EXPRESSION OF THE OUT-RESURRECTION
19拿撒勒人耶稣要过一种满了谦让宜人的生活，就必须过复活里的生活。惟有在杰出复活里的生活，才会是谦让宜人的生活。谦让宜人实际上就是在杰出的复活里，也就是不在旧造而在新造里之生活的彰显。叫众人知道我们的谦让宜人，不仅是有恩慈或忍耐，更是让别人看见一种正当的基督徒生活。这种生活就是基督这杰出的复活藉著谦让宜人彰显出来。
19For Jesus, the Nazarene, to live a life full of forbearance required that He live a life in resurrection. Only a life in the out-resurrection can be a life of forbearance. Forbearance is actually the expression of a living which is in the out-resurrection, in the new creation instead of the old creation. To let our forbearance be known to all men is not simply to be kind or patient. Rather, it is to let others see a proper Christian living. This living is Christ as the out-resurrection expressed through forbearance
体谅别人
CONSIDERING OTHERS
20我们曾强调过，在召会生活和家庭生活中都需要谦让宜人。我们若谦让宜人，与别人相处时就会体谅别人。例如，一位姊妹想要帮助另一位姊妹改进她在召会中事奉的方式。想要帮助人的姊妹必须先考虑，她所要帮助的姊妹是不是能彀接受改正。她也应当考虑，自己改正别人的时候是在灵里，还是在肉体里。谦让宜人要求我们对人说话不急促，反而在开口之前必须多加考虑。我们对待召会中的弟兄姊妹和家人太急促时，就会伤害他们。
20We have emphasized the need of forbearance in the church life and in our family life. If we are forbearing, we shall be considerate in dealing with others. For example, suppose one sister wants to help another sister improve her way of serving in the church. The sister who wants to offer help needs to consider whether or not the sister she intends to help is able to receive correction. She should also consider whether in offering correction she herself is in the spirit or in the flesh. Forbearance requires that we not speak to others in haste. On the contrary, we need to have much consideration before saying anything. We can damage brothers and sisters in the church and also members of our family by being too hasty in dealing with them
21我能作见证，身为一位年长的人，我现在对待家人的方式，与四十年前大不相同。今天我显出的谦让宜人，比那时候要多得多了。我从前站在作丈夫和作父亲的地位上，说些我觉得必须说的话。然而，我从学习中知道，这么作常会伤人。现在我对妻子说话之前，都考虑到她和她的情形。我问问自己，她能不能承受我所要对她说的话，并问自己甚么时候说才适当。我还考虑她会多快乐，会得多少安慰，以及我想要对她说的话，她能彀接受多少。这些都与显出谦让宜人有关。
21I can testify that, as an elderly man, I now deal with my family in a way much different from the way I practiced forty years ago. Today I show much more forbearance than I did then. Previously I stood on my position as a husband and father and said whatever I felt was necessary. However, I learned that this practice was often harmful to others. Now before saying certain things to my wife, I consider her and her situation. I ask myself if she is able to bear what I intend to say and when is the right time to say it. I also consider how happy and comforted she is and how much she is able to receive what I desire to say to her. All this is involved in showing forbearance.
22当主耶稣与两个门徒在往以马忤斯的路上同行时，祂显出了谦让宜人。祂问他们在谈论些甚么，其中一位回答说，『独有你在耶路撒冷作客，不知道这几天在那里所发生的事么？』（路二四18。）主虽然甚么都知道，还是问他们：『甚么事？』（19。）然后祂耐心听他们告诉祂所发生的事。后来，在适当的时候，主才让他们认出祂来。祂对这两个门徒实在是谦让宜人。我们若向别人显出谦让宜人，他们就会得著滋养、医治，并且得著帮助而长大。我们绝不会绊倒别人或伤害别人。然而，我们因著缺少谦让宜人，就在召会中和家庭生活中伤了人。
22When the Lord Jesus walked with the two disciples on the way to Emmaus, He displayed forbearance. When He asked them what they were talking about, one of them replied, “ Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?” (Luke 24:18). Even though He knew all things, the Lord asked them, “What things?” (v. 18). Then He patiently listened to them while they told Him what had happened. Later, at the appropriate time, the Lord made Himself known to them. He certainly was forbearing with those disciples. If we show forbearance toward others, they will be nourished, healed, and helped to grow. We shall not cause them to stumble or hurt them in any way. However, because of our lack of forbearance, we have damaged others in the church and in our family life
活在杰出的复活里
living in the out-resurrection
23我愿意强调一件事，就是谦让宜人不是一件伦理道德的事；谦让宜人乃是基督。保罗在腓立比一、二、三章说了许多关于基督的事，然后在四章五节他没有说到基督，却说到谦让宜人。事实上，他说『当叫众人知道你们的谦让宜人』，就是说『当叫基督在众人面前得著彰显并显大』。保罗先说到活基督、显大基督、以基督为榜样，以及竭力追求基督这标竿；接著他指出，我们必须活这位基督作我们的谦让宜人。我们都需要主作我们的谦让宜人。活基督作我们的谦让宜人，实在说来，就是活在杰出的复活里。
23I wish to emphasize the fact that forbearance is not a matter of ethics. Forbearance is Christ. In chapters one, two, and three of Philippians, Paul has much to say concerning Christ. Then in 4:5 he speaks of forbearance, not of Christ. Actually, when he says, “Let your forbearance be known to all men,” he is saying, “Let Christ be manifested and magnified before all men.” After speaking about living Christ, magnifying Christ, taking Christ as the pattern, and pursuing Christ as the goal, Paul indicates that we need to live this Christ as our forbearance. We all need the Lord to be our forbearance. To live Him as forbearance is truly to live in the out-resurrection