腓立比书生命读经 · 第57篇

满了谦让宜人却一无罣虑的生活（二）

A LIFE FULL OF FORBEARANCE BUT WITHOUT ANXIETY (2

1读经：腓立比书4:1,4-5,11-13，提摩太前书3:3，提多书3:2，雅各书3:17。保罗在腓立比四章五节说，『当叫众人知道你们的谦让宜人。』我们虽然熟悉谦让宜人这个辞，却不容易充分加以解释。许多人会说，谦让宜人就是忍耐；然而，这个辞是用在一卷强调经历基督之书信的末了。腓立比书主要不是论到道德、行为、性格或伦理。这卷书信的主题乃是经历基督，全书的四章都与经历基督有关。

1Scripture Reading: Phil. 4:1, 4-5, 11-13; 1 Tim. 3:3; Titus 3:2; James 3:17 In 4:5 Paul says, “Let your forbearance be known to all men.” Although we are familiar with the word forbearance, it is not easy for us to define it adequately. Many would say that forbearance is patience. However, this term is used at the end of a book which emphasizes the experience of Christ. Philippians is not primarily concerned with morality, behavior, character, or ethics. The subject of this Epistle is the experience of Christ. All four chapters of this book are related to the experience of Christ

叫人知道基督

MAKING CHRIST KNOWN

2我们读四章的头几节时，也许不觉得这几节的主题仍是经历基督。但是13十三节说，『我在那加我能力者的里面，凡事都能作。』『凡事』必定包含了五节所题到的谦让宜人。保罗嘱咐圣徒要谦让宜人，那么他自己必然是过著谦让宜人的生活。如果他自己不实行谦让宜人，却劝勉别人要叫众人知道他们的谦让宜人，那么他就是假冒为善。保罗在四章五节所说的话，必定是根据他亲身的生活、经历和实行。因此，谦让宜人必定是对基督的经历。此外，保罗说，他在那加他能力者的里面，凡事都能作，这事实也指明谦让宜人就是基督。保罗在一章二十和二十一节说到显大基督和活基督。他在二章陈明基督是我们独一的榜样，然后又说到将生命的话表明出来。将生命的话表明出来，等于彰显基督。三章给我们看见，基督该是我们的标竿和奖赏；我们必须向著标竿竭力追求，为要得著神在基督里，召我们向上去得的奖赏。（三14。）我们不论是年幼的或是年长的，都应当竭力追求基督。这是保罗在三章十六节的观念，那里说，『然而，我们无论到了甚么地步，都当按著那同一规则而行。』我们都当活基督、显大基督、彰显基督、并且竭力追求基督。接著，保罗在四章说到在主里站立得住，在主里喜乐，并叫众人知道我们的谦让宜人。我们若对腓立比书的主题有正确的领会，领悟这卷书的中心点就是经历基督，我们就会看见，叫人知道我们的谦让宜人，实际上就是叫人知道基督。我信这乃是保罗的思想。

2As we read the first several verses of chapter four, we may not have the impression that these verses still have the experience of Christ as their subject. But verse says, “I can do all things in Him who empowers me.” “A ll things” must include the exercise of forbearance spoken of in verse 5. Paul charged the saints to have forbearance. Certainly he himself lived a life of forbearance. Otherwise, he would have been hypocritical in exhorting others to make their forbearance known when he himself did not practice forbearance. Paul’s word in 4:5 must be based on his own living, experience, and practice. Thus, forbearance must be an experience of Christ. Furthermore, the fact that Paul says that he can do all things in Him who empowers him is an indication that forbearance is Christ. In 1:20 and 21 Paul speaks of magnifying Christ and of living Him. In chapter two he presents Christ as our unique pattern and then speaks of holding forth the word of life. Holding forth the word of life is equal to expressing Christ. In chapter three we see that Christ should be our goal and prize. We need to pursue toward the goal for the high calling of God in Christ Jesus (3:14). Whether we are young or old, we all should pursue Christ. This was Paul’s concept when he said in 3:16, “Only this, whereunto we have attained, by the same rule let us walk.” We all should live Christ, magnify Christ, express Christ, and pursue Christ. Then in chapter four Paul speaks of standing firm in the Lord, rejoicing in Him, and letting our forbearance be known to all men. If we have a proper understanding of the subject of Philippians, realizing that this book is focused on the experience of Christ, we shall see that to make our forbearance known is actually to make Christ known. I believe that this was Paul’s thought.

3明白圣经最好的路，就是进入作者的思想里，抓住作者写这卷书所根据的要点。毫无疑问，我们探讨腓立比书这四章时，会看见保罗在这卷书信里的基本思想，就是基督是他的生活、榜样、标竿同奖赏、以及能力。保罗在这卷书里所说的乃是：我们必须活基督，以基督为我们的榜样，竭力追求作我们标竿的基督，并经历基督作我们的能力。这些都该产生一种生活，就是彰显基督的生活。

3The best way to understand the Bible is to get into the thought of the writer and grasp the major points according to which he wrote a particular book. No doubt, by considering the four chapters of Philippians, we shall see that Paul’s basic thought in this Epistle is that Christ was his living, pattern, goal with the prize, and power. In this book Paul is saying that we need to live Christ, take Christ as our pattern, pursue Christ as our goal, and experience Christ as our power. All this should result in a certain kind of living, a living which expresses Christ

基督的彰显

AN EXPRESSION OF CHRIST

4你会用甚么辞来形容彰显基督的生活？你会形容这生活是满了爱的、顺从的、忍耐的、谦卑的、有恩慈的么？这几个辞当中没有一个能表达得完全。不错，彰显基督的生活必定是满了爱、顺从、忍耐、谦卑、有恩慈的；然而，彰显基督的生活所包含的，比这些还要多得多。这些辞保罗在四章五节都没有用到，这是很有意义的。他用的是谦让宜人一辞。他不是吩咐我们，叫众人知道我们的爱、我们的忍

4What word would you use to describe a life that expresses Christ? Would you describe it as loving, submissive, patient, humble, kind? None of these words is adequate. Yes, a life that expresses Christ certainly is loving, submissive, patient, humble, and kind; however, it includes much more than this. It is significant that Paul does not use any of these terms in 4:5. Instead, he uses the word forbearance. He does not tell us to make our love or patience known, but to make our forbearance known

5耐，乃是叫众人知道我们的谦让宜人。

6保罗为甚么在四章五节吩咐我们，当叫众人知道我们的谦让宜人？他为甚么不说到一些其他的美德，如圣别或公义？若是你写这封书信，你会用那个辞？也许有些人会用忠心、顺从或合一，但是这些辞似乎都不合式。说『当叫众人知道你们的忠心』，或说『当叫众人知道你们的合一』似乎都不彀。就算我们竭尽所能，也找不出一个适当的辞来代替谦让宜人。即使我们不能完满的解释或说明甚么是谦让宜人，我们读这节的时候还是觉得，只有谦让宜人才是惟一适合这节的辞。当保罗说我们应当叫人知道我们的谦让宜人时，他指的是我们完满的谦让宜人。能叫众人知道的谦让宜人不是有限的，也不是部分的，乃是完满的。

6In 4:5 why does Paul tell us to make our forbearance known to all men? Why does he not speak of some other virtue, such as holiness or righteousness? What word would you have used if you were writing this Epistle? Perhaps some would use faithfulness, obedience, or oneness. But none of these words seems to fit. It does not seem adequate to say, “Let your faithfulness be made known,” or, “Let your oneness be made known.” Try as we may, we cannot find an adequate replacement for the word forbearance. Even though we cannot fully define forbearance or explain what it is, we sense as we read this verse that forbearance is the only word which is fitting in this verse. When Paul says that we should make our forbearance known to all men, he indicates the fullness of our forbearance. A forbearance which can be made known to all is not a limited or partial forbearance; it is the fullness of forbearance

7我们若要明白谦让宜人的意义，就不该转向哲学或道德的书。我们该转向圣经，从圣经中寻找四章五节中谦让宜人的意义。我们已经看见，谦让宜人必定是基督的彰显。保罗首先嘱咐我们，当叫众人知道我们的谦让宜人；他知道我们作不到，所以接著又说，『我在那加我能力者的里面，凡事都能作。』这指明谦让宜人至少是基督部分的彰显。

7If we would understand the meaning of forbearance, we should not turn to books of philosophy or ethics. Instead, we need to turn to the Bible and seek to learn from the Scriptures the significance of forbearance in 4:5. As we have seen, this must be an expression of Christ. First Paul charges us to make our forbearance known to all men. Realizing that we are not able to do this, he goes on to say, “I can do all things in the One who empowers me.” This indicates that forbearance is at least part of the expression of Christ.

8我们从整卷腓立比书的上下文来思考四章五节时，就更清楚的看见，谦让宜人与彰显基督有关。保罗在一章二十和二十一节说到显大基督和活基督。叫人知道我们的谦让宜人，必定与活基督和显大基督有关。这意思是说，我们的谦让宜人必定就是我们所活、所显大的基督。我们不该把四章与这卷书其他的部分隔开。保罗在一章说到显大基督，又在这卷书的末了说到叫人知道我们的谦让宜人。我们所叫人知道的谦让宜人，必定是我们所显大的基督。保罗在二章陈明基督是我们独一的榜样。毫无疑问，谦让宜人必定与基督作我们的榜样有关。这意思是说，谦让宜人必定与二章所启示经历并彰显作我们榜样的基督有关。我们曾指出，在三章有基督作我们的标竿。我们必须和保罗一同向著这标竿竭力追求。我们所竭力追求的标竿基督，必定也包括了谦让宜人。否则，保罗怎么可能在三章激励我们竭力追求基督，然后在四章五节又嘱咐我们，当叫众人知道一个不是基督的事物？若是这样就不合逻辑了。如果保罗是前后一致的，那么他在四章五节嘱咐我们当叫众人知道的，必定就是他在三章所鼓励我们要竭力追求的标竿。保罗既已鼓励我们竭力追求基督，他在四章五节必不会吩咐我们，当叫众人知道基督以外的甚么事物。保罗既然在前三章里这么多说到基督，他在四章所说的，必定也与基督有关。因此我们相信，四章五节的谦让宜人就是基督。

8That forbearance is related to the expression of Christ becomes even more clear when we consider 4:5 in the context of the whole book of Philippians. In 1:20 and 21 Paul speaks of magnifying Christ and living Him. Certainly making our forbearance known must involve living Christ and magnifying Him. This means that our forbearance must be the very Christ we live and magnify. We should not separate chapter four from the rest of the book. In chapter one Paul speaks of magnifying Christ and then, toward the end of the book, of making our forbearance known. The forbearance we make known must be the very Christ we magnify. In chapter two Paul presents Christ as our unique pattern. Certainly, forbearance must be related to Christ as our pattern. This means that forbearance must involve the experience and the expression of Christ as the pattern revealed in chapter two. As we have pointed out, in chapter three we have Christ as our goal. With Paul, we must pursue toward this goal. Christ as the goal toward which we pursue must include forbearance. Otherwise, how could Paul encourage us to pursue Christ in chapter three and then in 4:5 charge us to make something other than Christ known to all men? That would not be logical. For Paul to be consistent, what he charges us to make known in 4:5 must be the very goal toward which he encourages us to pursue in chapter three. Since Paul encourages us to pursue Christ, in 4:5 he must not be telling us to make something other than Christ known to all men. Since Paul speaks so much of Christ in the first three chapters of the book, what he says in chapter four must also be related to Christ. Therefore, we believe that the forbearance in 4:5 is Christ

9倘若四章五节的谦让宜人可以用别的辞来代替，那个辞一定是基督。我们可以不说『当叫众人知道你们的谦让宜人』，而说『当叫众人知道你们的基督』。这意思就是叫众人知道我们所活、所显大的基督，我们引以为榜样的基督，以及我们所竭力追求的标竿基督。

9If the word forbearance in 4:5 can be replaced by any other word, it must be the word Christ. Instead of saying, “Let your forbearance be made known,” we can say, “Let your Christ be made known.” This means to let the Christ whom we live and magnify, whom we take as our pattern and pursue as our goal, be made known to all men.

叫人知道我们的谦让宜人

making our forbearance known

10谦让宜人就是基督作我们的生活。我们所活的基督成了我们的谦让宜人，也成了别人所知道的谦让宜人。我们若有这样的看见，就会领悟谦让宜人具有重大的意义。牠绝不是基督徒生活中一个孤立的美德。相反的，谦让宜人在我们的基督徒生活中，实在就是基督的同义辞。一面，我们可以说，我们基督徒的生活就是基督；另一面，我们可以说，基督徒的生活就是谦让宜人的生活。因此，叫人知道我们的谦让宜人，意思就是叫人知道我们的基督。

10Forbearance is Christ as our living. The Christ whom we live becomes the forbearance we exercise and make known. If we see this, we shall realize that forbearance is a matter of great significance. It is by no means an isolated virtue in the Christian life. On the contrary, forbearance is actually a synonym for Christ in our Christian living. On the one hand, we may say that our Christian life is Christ. On the other hand, we may say that the Christian life is a life of forbearance. To make our forbearance known, therefore, means to make our Christ known

11我们若不能叫人知道我们的谦让宜人，那我们只不过在道理或用辞上有基督，在我们的经历上却没有基督。青年人，你们的父母也许知道基督在你们里面。然而，你们必须叫父母知道你们的谦让宜人，好叫他们知道基督。我们必须叫我们每天所接触的人知道我们的基督。这就是叫众人知道我们的谦让宜人。我盼望强调一个事实，就是谦让宜人一点不差就是基督自己。我们可以在道理上谈论基督，但在我们的经历中必须有谦让宜人。叫人知道我们的谦让宜人，就是叫他们知道我们所经历、所活、所显大的基督。这乃是在基督徒经历的光中对四章五节正确的领会。腓立比书的每一章都启示基督。然而，在四章里，保罗用了一个特别的辞─谦让宜人，来表示在我们经历中的基督。不要以为腓立比四章的水平比一、二、三章的水平低。不，四章有基督给我们经历，并藉著我们得以彰显为谦让宜人。我们可以说，我们基督徒生活的中心点就是基督。我当然同意这个说法；但是从我们基督徒实际经历的观点来看，基督徒生活的中心点乃是谦让宜人。谦让宜人是个包罗万有的基督徒美德。谦让宜人包含爱、忍耐、恩慈、谦卑、怜恤、体谅、以及服从，就是心甘情愿的降服。我们若有这样一个包罗万有的美德，也就有了公义与圣别。

11If we do not make known our forbearance, we shall have Christ only in doctrine or terminology, but we shall not have Christ in our experience. Young people, your parents may know that Christ is in you. However, you need to let Christ be made known to your parents by making your forbearance known to them. To all those whom we contact day by day we need to let our Christ be made known. This is to let our forbearance be known to all men. I wish to emphasize the fact that forbearance is nothing less than Christ Himself. In doctrine, we may talk about Christ; but in our experience, we need to have forbearance. To let our forbearance be made known is to make known to others the Christ whom we experience, live, and magnify. This is the proper understanding of 4:5 in the light of Christian experience. In every chapter of Philippians Christ is revealed. However, in chapter four a particular term — forbearance—is used to denote Christ in our experience. Do not think that chapter four of Philippians i son a lower level than chapters one, two, and three. No, in chapter four we have Christ experienced by us and expressed through us as forbearance. We may say that the central focus of our Christian life is Christ. I certainly agree with such a statement. But from the standpoint of our practical Christian experience, the focus of the Christian life is forbearance. Forbearance is an all - inclusive Christian virtue. It includes love, patience, kindness, humility, compassion, considerate ness, and submissiveness, a willingness to yield. If we have such an all-inclusive virtue, we shall also have righteousness and holiness.

12基督徒的生活乃是一种满了谦让宜人却一无罣虑的生活。惟有当我们有了谦让宜人，我们才会有一无罣虑的生活。我们的全人若是满了谦让宜人，就没有任何空间让罣虑进来了。

12The Christian life is a life full of forbearance but without anxiety. Only when we have forbearance can we have a life without anxiety. If our whole being is filled with forbearance, there will not be any room for anxiety.

合式并合宜

FITTING AND SUITABLE

13谦让宜人的希腊字在不同的译本里有不同的译法。有些译本将这个希腊字繙作让步（yieldingness）。中文和合本繙作谦让的心。这些领会都没有错，不过都相当肤浅。还有一些译者指出，这个希腊字的意思是合理的、体谅人的、合宜的、合式的。一个谦让宜人的人总是摆得合式的，他的行为总是合宜的。

13The Greek word for forbearance is rendered different ways by different translations. Some versions translate the Greek word as yieldingness. The word used in the Chinese version means to give in humbly. These understandings are correct, but they are rather shallow. Other translators point out that the Greek word means “reasonable, considerate, suitable, and fitting.” A forbearing person is one who always fits in, one whose behavior is always suitable

14有些圣徒好是好，但他们就是摆得不合式。他们从一地迁到另一地，但是他们不论往那里去都不愉快。这些圣徒摆得不合式，原因在于他们不谦让宜人。不论景况或环境如何，一个谦让宜人的人总是摆得合式的，他的行为总是合宜的。谦让宜人也包括和平、温和与温柔。你若合理、体谅人，又能摆得合式，那么毫无疑问，你必是温柔的、有恩慈的、温和的、和平的，你也是柔和而有节制的，对别人满有怜恤。我们已经在前一篇信息中指出，与谦让宜人相对的，乃是合法的苛求。缺少谦让宜人的人，对别人总会强行苛求。但谦让宜人的意思是我们以少于我们所当得的为满足。阿福德（Alford）说，谦让宜人的原文意不严格要求合法的权益。例如，某一样东西也许是我们的，但我们不照著严格的、合法的权益去要求享用。这就是谦让宜人。

14Certain saints are good, but they do not fit in. They may move from place to place, but no matter where they may go, they are not happy. The reason these saints do not fit in is that they are not forbearing. A forbearing person is one who always fits in, whose behavior is always suitable, no matter what the circumstances or environment may be. Forbearance also includes peacefulness, mildness, and gentleness. If you are reasonable, considerate, and able to fit in, you will no doubt be gentle, kind, mild, and peaceful. You will also be meek and moderate, full of compassion for others. As we pointed out in the previous message, the opposite of forbearance is being just in a very exacting way. A person who lacks forbearance will be exacting and demanding of others. But to be forbearing means that we are satisfied with less than our due. Alford says that the Greek word for forbearance means to not be strict with respect to legal rights. For example, a certain thing may be ours, but we do not claim it according to strict, legal right. This is forbearance

基督的谦让宜人

THE FORBEARANCE OF CHRIST

15主耶稣的生活是谦让宜人最好的说明。想想祂如何对那两个往以马忤斯去的门徒说话。路加二十四章十五节说，这两个门徒『正谈话讨论的时候，耶稣亲自就近他们，和他们同行』。主耶稣对他们说，『你们走路彼此交谈的是甚么事？』（17。）两个门徒的其中一位带著责备的口吻说，『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？』（18。）主好像一无所知的问道：『甚么事？』（19。）然后他们就开始告诉祂关于拿撒勒人耶稣的事，他们形容祂是个『申言者，在神和众百姓面前，行事说话都有大能』。他们接著又说，祭司长和官长把祂解去定了死罪，钉祂十字架。主比这两个门徒知道得更多，却听这两个门徒讲说，这看出主是何等的谦让宜人！他们走了一段相当长的路程，『将近他们所要去的村子，耶稣好像还要往前行。』（28。）然而，『他们却强留祂说，请你同我们住下罢，因为时候晚了，日头已经平西了。耶稣就进去，要同他们住下。』（29。）主甚至与他们一同坐席。当祂拿起饼来，祝福了，擘开，递给他们的时候，『他们的眼睛开了，这才认出祂来。』（31。）在这整个过程中，我们看见主的谦让宜人。

15The life of the Lord Jesus is the best illustration of forbearance. Consider how He spoke to those two disciples on the way to Emmaus. Luke 2 4:1 5 says that while these disciples “communed together and reasoned, Jesus himself drew near, and went with them.” The Lord Jesus said to them, “What manner of communications are these that ye have one to another, as ye walk, and are sad?” (v. 17). With a rebuking tone, one of the disciples answered, “Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?” (v. 18). Appearing not to know anything, the Lord asked, “What things?” (v. 19). Then they proceeded to tell Him about Jesus of Nazareth, One they described as a “prophet mighty in deed and word before God and all the people.” They went on to say that the chief priests and the rulers delivered Him to be condemned to death and crucified Him. How forbearing the Lord was to listen to the disciples speak things which He knew much better than they did! After walking quite a distance, “th ey drew nigh unto the village, whither they went: and he made as though he would have gone further” (v. 28). However, “th ey constrained him, saying, Abide with us; for it is toward evening, and the day is far spent. And he went in to tarry with them.” (v. 29). The Lord even sat down to dine with them. When He took bread, blessed it, broke it, and gave it to them, “their eyes were opened, and they knew him” (v. 31). In all this we see the Lord’s forbearance.

16除了主耶稣以外，没有人曾经实行这样谦让宜人的生活。你若读名人传记，就会看见，没有人是真的谦让宜人。但你若读四福音书，就会看见，主耶稣的人性生活满了谦让宜人。主耶稣对祂的门徒满有谦让宜人。你能找到主耶稣『开除』门徒的事例么？甚至对犹大，主耶稣都是谦让宜人的。

16Besides the Lord Jesus, no human being has ever practiced a life of such forbearance. If you study the biographies of famous people, you will see that not one was truly a person of forbearance. However, if you read the four Gospels, you will see that the human living of the Lord Jesus was full of forbearance. The Lord Jesus exercised forbearance with His disciples. Can you find a case where the Lord Jesus “fired” one of them? The Lord was forbearing even with Judas

基督作我们的谦让宜人

CHRIST AS OUR FORBEARANCE

17我们在召会生活中需要谦让宜人，特别是在我们一同服事的时候。假如某一位姊妹服事得不恰当，与她一起服事的姊妹至少面临四种选择：走开、和她一同糟糕的服事、纠正她、或尽力改进她。这四种选择当中，没有一个含有谦让宜人。倘若这位姊妹有谦让宜人，她当然不会走开而不顾另一位姊妹。至少她会与那位姊妹一同服事一段时间，然后运用智慧来看那位姊妹的光景，再决定能不能在爱里说一点纠正或改进的话。倘若那位姊妹不能接受这样的话，这位姊妹就要再等候。至终，她会有机会说话，不是照著自己的意念，乃是照著那灵的引导。这就是谦让宜人。我们若都有谦让宜人，召会就会美好的建造起来。谦让宜人这美德是包罗一切的，包括爱、恩慈、怜悯、合理、能摆得合式、以及许多其他的美德。现在我们也许能明白，保罗为甚么在一卷这么深的论到经历基督的书末了说到谦让宜人。当保罗劝勉我们当叫众人知道我们的谦让宜人，他所说的话是具有重大意义的。没有一个人凭著天然的生命可以满足这样的要求。孔子也许非常好，但他还是有罪、堕落的。惟有主耶稣过一种满了谦让宜人的生活，而今天惟有基督才能成为我们完全的谦让宜人。我们若要总括基督人性美德的总和，最适当的辞就是谦让宜人。叫人知道我们的谦让宜人，就是过彰显基督的生活，这生活乃是彰显我们所凭以活著的基督。这样的生活就是基督自己作一切人性美德的总和。这就是基督作我们的谦让宜人。

17We need forbearance in the church life, especially in our serving together. Suppose a particular sister is serving in away that is not adequate. The sister serving with her faces at least four options: walk away, join her in serving in her poor way, correct her, or try to improve her. None of these options involves forbearance. If the one sister exercises forbearance, she certainly will not walk away from the other sister. At least for a while, she will join the sister in her serving. Then she will exercise wisdom to see the sister’s situation and to determine whether or not she can speak a word of correction or improvement in love. If the sister is not able to receive such a word, the other one needs to wait before saying anything. Eventually, she may have an opportunity to speak not according to her own intention, but according to the leading of the Spirit. This is to exercise forbearance. If we all exercise forbearance, the church will be built up in a wonderful way. The virtue of forbearance is all-inclusive. It includes love, kindness, mercy, reasonableness, the ability to fit in, and many other virtues. Perhaps now we can understand why Paul speaks of forbearance toward the end of a profound book on the experience of Christ. When Paul exhorts us to let our forbearance be made known to all men, he is saying something of great significance. No human being is able by the natural life to fulfill such a requirement. Confucius may have been very good, but he was still sinful and fallen. Only the Lord Jesus lived a life full of forbearance, and only Christ can be our perfect forbearance today. The best word to sum up the totality of Christ’s human virtues is forbearance. To make known our forbearance is to live a life which expresses Christ; it is to express the Christ by whom we live. Such a life is Christ Himself as the totality of all human virtues. This is Christ as our forbearance.