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腓立比书生命读经 · 第61篇

满了谦让宜人却一无罣虑的生活（六）

A LIFE FULL OF FORBEARANCE BUT WITHOUT ANXIETY (6
1读经：腓立比书4:4-7，帖撒罗尼迦前书5:16-18，约伯记1:20-22，哥林多
1
2后书4:16-17;12:7-9。
2Scripture Reading: Phil. 4:4-7; 1 Thes. 5:16-18; Job 1:20-22; 2 Cor. 4:16-17; 12:7-9
3我们在本篇信息和下一篇信息中，要来看满了谦让宜人却一无罣虑之生活的许多细节和小点。我们特别要来看实现保罗在四章六节所说『应当一无罣虑』这句话的路。我们曾一再指出，腓立比书的主题是经历基督。在这卷书信的前三章，保罗写作的标准非常高。然而，到了这卷书结语部分的第四章，保罗强调谦让宜人和罣虑，似乎降低了水平。五十多年前，腓立比四章就使我困惑。我珍赏保罗在前三章所写的话。一章给我们看见，我们应当藉著活基督而显大基督；二章说到我们应当以基督为基督徒生活的榜样；三章说到基督远超过一切宗教、文化的事物，我们必须将万事看作亏损，为要竭力追求祂并赢得祂。到了四章，保罗突然说到谦让宜人和罣虑。我知道谦让宜人是一项美德；但是依我看，保罗论到谦让宜人的话，与他在前三章所写的无法相比。不仅如此，保罗强调罣虑也令我不解。可是近几年来，关于谦让宜人与罣虑相对，这件事的光越照越明。如今我深深珍赏保罗所说的话：『当叫众人知道你们的谦让宜人，』（5，）以及『应当一无罣虑』。（6。）
3In this message and in the message following we shall consider many of the details and fine points regarding a life full of forbearance but without anxiety. In particular we shall consider the way to fulfill Paul’sword in 4:6, “In nothing be anxious.” We have pointed out repeatedly that the subject of the book of Philippians is the experience of Christ. In the first three chapters of this Epistle, the standard of Paul’s writing is very high. However, in chapter four, the concluding portion of this book, Paul seems to descend to a lower level in emphasizing forbearance and anxiety. More than fifty years ago, I was troubled by Philippians 4. I appreciated Paul’swords in the first three chapters. In chapter one we see that we should magnify Christ by living Him; in chapter two, that we should take Christ as the pattern of the Christian life; and in chapter three, that Christ is far superior to all things of religion and culture and that we must count all things loss in order to pursue Him and gain Him. Then in chapter four Paul suddenly talks about forbearance and anxiety. I realized that forbearance was a virtue, but in my opinion Paul’sword about forbearance could not compare with what he had written in the three previous chapters. Furthermore, I was troubled by the fact that Paul emphasized anxiety. But in recent years the light on the issue of forbearance versus anxiety has gradually become brighter and brighter. Now I have a deep appreciation for Paul’swords, “Let your forbearance be known to all men” (v. 5) and, “In nothing be anxious” (v. 6
两种生活
TWO LIVES
4罣虑是天然人生活的总和。一般人的生活乃是天天，甚至时时充满罣虑。每一个正常的人都有罣虑。你的心思越清明，罣虑就越多。你若是深思熟虑、细心谨慎的人，那么你会有许多罣虑。敏感的人尤其受罣虑所搅扰。特别迟钝或不敏感的人也许没有多少罣虑，但是感觉敏锐的人常常有许多罣虑。
4Anxiety is the totality of the natural human life. Day by day and even hour by hour, the common human life is filled with anxiety. Every normal human being is anxious. The more sober you are in mind, the more anxious you will be. If you are a person who is thoughtful and careful, you will have a great deal of anxiety. Sensitive people are especially bothered by anxiety. Those who are unusually dull or insensitive may not have much anxiety, but those who are sensitive usually have many anxieties.
5罣虑如何是一般人生活的总和，照样，谦让宜人也是正确基督徒生活的总和。因此，罣虑与谦让宜人代表两种生活。人类中间只有两种生活：属人的生活和基督徒的生活。属人的生活是罣虑的生活，而基督徒的生活乃是谦让宜人的生活。我们若看见这个对比，就会明白保罗在腓立比四章强调谦让宜人与罣虑，的确非常重要。他强调谦让宜人与罣虑，因为二者代表两种不同的生活。每一个人都是罣虑缠身，但我们若是合乎神圣标准的基督徒，就会有满了谦让宜人却一无罣虑的生活。我在本篇信息中所要强调的头一点，就是谦让宜人与罣虑代表两种生活。
5Just as anxiety is the totality of common human life, so forbearance is the totality of the proper Christian life. Hence, the words anxiety and forbearance represent two kinds of lives. Among human beings there are only two kinds of lives: the human life and the Christian life. Human life is a life of anxiety, whereas the Christian life is a life of forbearance. If we see this contrast, we shall realize that it is a matter of great importance for Paul to emphasize forbearance and anxiety in chapter four of Philippians. He emphasizes forbearance and anxiety because they represent two different kinds of lives. Every human being is subject to anxiety. But if we are a Christian according to the divine standard, we shall have a life full of forbearance and without anxiety. The first point I would emphasize in this message is that forbearance and anxiety represent two kinds of lives.
两个源头
TWO SOURCES
6第二，谦让宜人是从神来的，而罣虑是从撒但来的。这意思是说，谦让宜人与罣虑代表两个不同的源头─神与撒但。
6Second, forbearance comes from God, and anxiety comes from Satan. This means that forbearance and anxiety represent two different sources—God and Satan
神─谦让宜人的源头
God, the Source of Forbearance
7谦让宜人的源头乃是神。神赐给我们谦让宜人，使我们能彀完成祂的定旨。神对我们个人、对我们的家庭、以及对召会，都有一个定旨。我们要完成神对我们、对我们的家庭、以及对召会的定旨，就需要谦让宜人。我们若缺少谦让宜人这包罗万有的美德，就不可能完成神的定旨；这就是说，我们将不可能让神达成祂对我们、对我们的家庭、以及对召会的定旨。神对我们每一个人都有三重的定旨。祂对于我们个人有定旨，对于我们家庭的一面有定旨，对于我们的召会生活也有定旨。我们必须认识，神对我们有这样一个三重的定旨，这是很要紧的。我们要达到这个神圣的定旨，就需要谦让宜人。我们若没有谦让宜人，就不能让神实现祂对我们、对我
7The source of forbearance is God. God gives us forbearance so that we may accomplish His purpose. God has a purpose with us individually, with our families, and with us in the church. In order to carry out God’s purpose related to us, to our families, and to the church, we need forbearance. If we lack the all-inclusive virtue of forbearance, it will be impossible for us to fulfill God’s purpose. This means it will not be possible for us to allow God to fulfill His purpose with us, with our family, and with the church. God has a threefold purpose with every one of us. He has a purpose for us individually, a purpose for us in relation to our family, and a purpose for us in the church life. It is crucial for us to realize that God has such a threefold purpose concerning us. For the fulfillment of such a divine purpose, we need forbearance. Without forbearance we shall not allow God to fulfill His purpose with us, with our family, or with the church
8们的家庭、以及对召会的定旨。
8
9我们已经看见，谦让宜人的意思是待人全然合理、体贴、了解。我们若谦让宜人，就会有智慧与能力来供应别人的需要。我们也有充分的知识，知道要对别人说甚么话，以及该何时说。例如，谦让宜人的父母会知道如何对儿女说话，也知道该何时说。我们在家庭生活中若不操练谦让宜人，我们的家庭就不能建立，以实现神的定旨。谦让宜人不仅是正确基督徒生活的总和，也是神给我们的凭藉，以实现祂在我们每一个人身上三重的定旨。何等宝贵，谦让宜人的源头乃是神！我们所实行，并叫别人知道的谦让宜人，乃是从神来的。
9We have seen that forbearance means to be utterly reasonable, considerate, and understanding in dealing with others. If we are forbearing, we shall have the wisdom and the ability to supply others with what they need. We shall also have the full knowledge of what to say to them and when to say it. For example, a parent who is forbearing will know how and when to speak to his children. If we do not exercise forbearance in our family life, we shall not be able to build up our family for the fulfillment of God’s purpose. Not only is forbearance the totality of the proper Christian life; it is also the means given by God for the fulfillment of His threefold purpose with each of us. How precious that the source of forbearance is God! The forbearance we exercise and make known to others comes from God.
撒但─罣虑的源头
Satan, the Source of Anxiety
10罣虑的源头乃是撒但。罣虑是从撒但来的，要拦阻神定旨的实现。不要以为是神把罣虑派定给我们的。我在前一篇信息里说过，罣虑是从神派定给我们的环境而来的。说罣虑是从神的派定而来的，与说罣虑就是神的派定，二者的差别极大。因著人的堕落，神就把苦难派定给我们。例如，神命定女人要经历生产之苦。祂也命定男人要对付荆棘和蒺藜。创世记三章十七至十九节说，『地必为你的缘故受咒诅；你必终身劳苦，才能从地里得吃的。地必给你长出荆棘和蒺藜来…。你必汗流满面才得糊口。』神虽然把这些苦难派定给我们，但祂并没有把罣虑派定给我们。神作了派定之后，撒但就来，用神所派定的苦难来引起我们的罣虑。罣虑不是从神来的。罣虑乃是从神的对头撒但来的；他利用神所命定的苦难，引起人类生活中的罣虑。因此，罣虑是从撒但来的，代表撒但；而谦让宜人是从神来的，代表神。
10The source of anxiety is Satan. Anxiety comes from Satan to frustrate the fulfillment of God’s purpose. Do not think that God assigns anxiety to us. In the foregoing message I said that anxiety comes from the circumstances assigned by God. To say that anxiety comes from God’s assignment is quite different from saying that anxiety is God’s assignment. Because of the fall, God has assigned sufferings to us. For example, God has ordained that women experience suffering in childbearing. He also ordained that men cope with thorns and thistles. Genesis 3:17-19, say, “Cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee...in the sweat of thy face shalt thou eat bread.” Although God has assigned such sufferings, He has not assigned anxiety. After God made His assignment, Satan came in to cause anxiety through the sufferings assigned by God. Anxiety does not come from God. It comes from God’s adversary, Satan, who uses the sufferings ordained by God to cause anxiety in human life. Therefore, anxiety comes from Satan and represents Satan, whereas forbearance comes from God and represents God
神如何使用撒但
How God Uses Satan
11圣经向我们启示神使用撒但，特别在约伯记里我们看见了这点。我初次读约伯记时，读到撒但竟然可以在诸天之上进到神面前，这个事实令我困惑。约伯记一章六节说，『有一天，神的众子来侍立在耶和华面前，撒但也来在其中。』以下几节记载神与撒但的对话。我不明白怎么可能有这样的谈话。神为甚么会允许这位恶者与祂谈话？祂为甚么不毁灭撒但，或至少将他赶走？神乃是使用撒但来对付约伯。约伯在自己里面既正直又完全，但是他没有真实的认识神。因此，约伯必须被破碎，被神彻底对付。神使用撒但来完成这事，允许撒但在限定的范围之内，对约伯作点事。
11The Bible reveals that God uses Satan. We see this especially in the book of Job. When I first read this book, I was troubled by the fact that Satan had access to God’s presence in the heavens. Job 1:6 says, “Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them.” The next verses record a conversation between God and Satan. I wondered how this conversation could take place. Why would God allow such an evil one to talk with Him? Why did He not destroy Satan, or at least drive him away? God used Satan to deal with Job. Job was righteous and perfect in himself; however, he did not truly know God. Thus, Job needed to be broken, to be dealt with thoroughly by God. God used Satan to accomplish this work, allowing Satan, within certain prescribed limits, to do certain things to Job.
12我们从林后十二章可以看见，神也容许撒但的使者叫保罗受苦。保罗领悟，他肉体上的刺是从撒但来的。他说，『又恐怕我因所得启示的超越，就过于高抬自己，所以有一根刺，就是撒但的使者，加在我的肉体上，为要攻击我，免得我过于高抬自己。』（7。）保罗与约伯这两个事例里的原则是一样的。神如何容许撒但苦待保罗，祂也照样允许撒但苦待约伯。照著约伯记一章，撒但一得了许可苦待约伯，就立刻打发灾祸来到。首先有人来报信说，示巴人把牛、驴掳去，又用刀杀了仆人。（一14～15。）随即又来了一个报恶信的，说，有火从天上降下来，将约伯的羊和另一些仆人都烧灭了。又有人来报告说，迦勒底人把骆驼掳去，并用刀杀了其他的仆人。接著第四样灾祸的消息也来了：『有狂风从旷野刮来，』把约伯的儿女正在其中吃饭喝酒的房屋吹毁，他们就都死了。这里我们看见，撒但能彀利用人、火、风带来极大的毁坏。我初次读约伯记一章的时候，不明白神为甚么允许撒但作这些事。撒但先打发了灾祸，然后又来叫人罣虑。
12From 2 Corinthians 12 we see that God also permitted a messenger from Satan to afflict Paul. Paul realized that his thorn in the flesh came from Satan. He says, “And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure” (v. 7). The principle is the same both in the case of Paul and of Job. Just as Satan was permitted by God to afflict Paul, he was allowed to afflict Job. According to the first chapter of the book of Job, soon after Satan received permission to afflict Job, he sent calamities. First, a report came that the Sabeans had stolen the oxen and the asses and slain the servants (Job 1:14-15). Immediately the report came of another calamity: fire had fallen from heaven and had consumed Job’s sheep and other of his servants. Then the report came about the Chaldeans who stole the camels and slew still other servants. Then the news came of the fourth calamity: a “great wind from the wilderness” destroyed the house where Job’ss on sand daughters were feasting, and they all were killed. Here we see that Satan is able to use people, fire, and wind to bring in great destruction. When I first read Job 1, I did not understand why God allowed Satan to do such things. First Satan sends the calamities. Then he comes to cause anxiety
13神容许撒但苦待约伯是有目的的。神的目的是要破碎约伯这个完全而自义的人。神利用撒但来作一些人所作不到的事。约伯的朋友既然对付不了他，神就用撒但来对付他。魔鬼经常替神完成一些艰巨的任务。有时候神用别人行不通，祂就可能容许撒但来对付你。就著约伯而言，神的目的就是要破碎他。至于保罗，神许可撒但差遣一个使者来折磨他的身体，目的是要叫他不因所领受的异象和启示而骄傲。毫无疑问，撒但的目的总是要攻击神的百姓。这个目的是消极的。然而，神许可撒但来攻击，却有一个非常积极的目的。我们所经历的一切苦难，都是神为著积极的目的而派定给我们的。
13God had a purpose in permitting Satan to afflict Job. God’s purpose was to break Job, who was a perfect and self-righteous person. God used Satan to do what no human being was able to do. Since Job’s friends could not deal with him, God used Satan for this task. Often the Devil accomplishes certain difficult assignments for God. Sometimes if God cannot get through by using other people, He will permit Satan to deal with you. Concerning Job, God’s purpose was to break him. Concerning Paul, God’s purpose in allowing Satan to send a messenger to afflict his body was to keep him from being proud because of the visions and revelation she received. No doubt, Satan’s purpose is always to attack God’sp eople. This purpose is negative. But in permitting a satanic attack to take place, God has another purpose, a very positive one. All the sufferings we undergo are assigned to us by God for a positive purpose
14保罗在林后四章十六至十七节说到这个目的：『所以我们不丧胆，反而我们外面的人虽然在毁坏，我们里面的人却日日在更新。因为我们这短暂轻微的苦楚，要极尽超越的为我们成就永远重大的荣耀。』苦难虽然是神所派定的，却不是直接从神来的；反之，每一样苦难、灾祸、灾害或灾难，都是从撒但来的。但这些事临到我们是因著神的许可，为要达到神成全我们的定旨。所以保罗能彀宣告说，如今这短暂轻微的苦楚，要为我们成就永远重大的荣耀。神在我们身上有一个定旨要完成，这个定旨有时候也需要撒但的协助。
14Paul speaks of this purpose in 2 Corinthians 4:16 and 1 7: “For which cause we faint not; but though our outward man is being consumed, yet the inward man is being renewed day by day. For the momentary lightness of the affliction worketh for us a far more exceeding and eternal weight of glory” (lit.). Although the afflictions are assigned by God, they do not come from Him directly. Rather, every affliction, disaster, calamity, or catastrophe comes from Satan. But they come with God’s permission and for His purpose to perfect us. This was the reason Paul could declare that the present lightness of affliction works for us an exceeding weight of glory. God has a purpose to fulfill concerning us, and this purpose sometimes requires Satan’s help.
15几个月前，我的健康出了一点问题。我知道这个问题是魔鬼撒但引起的；可是我也领悟，这是神所许可的，为著一个目的。主要摸我里面的某一点，祂就用这个作凭藉来摸我。我们看看约伯和保罗的例子，就会明白，神容许撒但引起苦难。只要苦难一来，撒但就来叫人罣虑。撒但所引起的罣虑是为著拦阻神的定旨。我再说，谦让宜人是从神来的，为要完成祂的定旨；但是罣虑却是从撒但来的，为要拦阻神的定旨。我们若有这样的看见，就会领悟，保罗在腓立比四章五至六节将谦让宜人和罣虑相题并论，绝不是一件没有意义的事。
15A few months ago I had a problem with my health. I knew this problem was caused by the Devil, Satan. But I also realized that it was permitted by God for a purpose. The Lord wanted to touch something in me, and He used this means to do it. If we look at the cases of Job and Paul, we shall see that God permits Satan to cause affliction. As soon as the affliction comes, Satan comes to cause anxiety. The anxiety caused by Satan is for the frustration of God’s purpose. To repeat, forbearance comes from God for the fulfillment of His purpose, but anxiety comes from Satan for the frustration of God’s purpose. If we see this, we shall realize that it is not an insignificant matter for Paul to speak of forbearance and anxiety together in Philippians 4:5 and 6
与罣虑不能并存
of forbearance and anxiety
16我们若有谦让宜人，就不会有罣虑；但我们若有罣虑，就不会有谦让宜人。神与撒但如何不能两立，谦让宜人与罣虑也照样不能并存。谦让宜人一来，罣虑就必须去。但罣虑若与我们同在，我们就全无谦让宜人。没有一个谦让宜人的人会罣虑。但你若不是谦让宜人的人，就会罣虑，满了担忧。我们从经历（而不是从道理）逐渐明白，当我们有完全的谦让宜人时，一切的罣虑就消失了。我们若靠著神的怜悯和恩典，对每一人事物都谦让宜人，我们就一无罣虑。我们必须靠著神的怜悯和恩典，对人事物谦让宜人。我们若这样谦让宜人，就不会受罣虑搅扰。
16If we have forbearance, we shall not have anxiety. But if we have anxiety, we shall not have forbearance. Just as God and Satan cannot stand together, so forbearance and anxiety cannot coexist. Whenever forbearance comes, anxiety must go. But if anxiety is with us, we shall be utterly lacking in forbearance. No one who exercises forbearance can be anxious. But if you are not a forbearing person, you will be anxious and filled with worry. From experience, not from doctrine, we have come to understand that when we exercise forbearance in full, all anxiety disappears. If by God’s mercy and grace we forbear with everyone, everything, and every matter, we shall not be anxious in anything. By God’s mercy and grace we need to forbear with persons, things, and matters. If we are forbearing in this way, we shall not be subject to anxiety
活基督作我们的谦让宜人
LIVING CHRIST AS OUR FORBEARANCE
17我们已经看见，谦让宜人实际上就是基督自己从我们里面活出来。腓立比一、二、三章里的基督，就是保罗在四章五节所说到的谦让宜人。因此，叫人知道我们的谦让宜人，就是叫人知道我们的基督。谦让宜人实际上就是基督的显大。保罗在一章二十节说，基督要在他身上显大，但是在四章五节他嘱咐我们，要叫人知道我们的谦让宜人。我们把这二节摆在一起，就看见基督在我们身上显大，就是叫人知道我们的谦让宜人。因此，在我们的经历中，谦让宜人就是基督自己。
17We have seen that forbearance is actually Christ Himself lived out of us. The Christ in Philippians 1, 2, and 3 is the very forbearance Paul speaks of in 4:5. Thus, to make our forbearance known is to make our Christ known. Forbearance is actually the magnification of Christ. In 1:20 Paul says that Christ will be magnified in him, but in 4:5 he tells us to let our forbearance be known. When we put these verses together, we see that to let our Christ be magnified is to let our forbearance be known. Therefore, in our experience forbearance is Christ Himself.
18我们若活基督作我们的谦让宜人，就不可能有罣虑。凡有基督作谦让宜人的人，都不可能有罣虑。你知道我们为甚么罣虑，为甚么担忧么？我们罣虑、担忧，是因为我们不活基督。『活基督』这几个字也许只是一个道理上的用辞，一种说法，却没有在实行上成为我们实际的生活。但我们天天活基督的时候，罣虑在我们里面就没有地位。我再说，谦让宜人就是活基督。在这样一种凭著神的恩典凡事谦让宜人的生活里，罣虑是没有地位的。当我们藉著活基督而显大基督的时候，罣虑就摸不著我们。这样，因著我们活基督作我们的谦让宜人，我们就会一无罣虑。
18If we live Christ as our forbearance, it will not be possible for us to be anxious. Anxiety is an impossibility for those who have Christ as their forbearance. Do you know why we are anxious and why we worry? We are anxious and worried because we do not live Christ. The words live Christ may merely be a doctrinal term, a way of speaking, not our actual living in a practical way. But when we live Christ day by day, anxiety has no ground within us. I repeat, to forbear is to live Christ. In such a life, a life of forbearing everything by the grace of God, there is no room for anxiety. When we magnify Christ by living Him, anxiety has no way to touch us. Then because we live Christ as our forbearance, we shall be anxious for nothing