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腓立比书生命读经 · 第9篇

信徒们对使徒的扶持

THE BELIEVERS’ SUPPORT TO THE APOSTLE
1读经：腓立比书二章一至四节。
1Scripture Reading: Phil. 2:1-4
2腓立比二章前四节是一个长句。一至二节说，『所以在基督里若有甚么鼓励，若有甚么爱的安慰，若有甚么灵的交通，若有甚么慈心、怜恤，你们就要使我的喜乐满足，就是要思念相同的事，有相同的爱，魂里联结，思念同一件事。』在一至二节，使徒恳求腓立比人给他鼓励和安慰。他们对保罗，在基督里若有甚么鼓励，若有甚么爱的安慰，若有甚么灵的交通，若有甚么慈心、怜恤，保罗求他们要使他的喜乐满足。
2The first four verses of Philippians 2 are one long sentence. Verses 1 and 2 say, “If there is therefore any encouragement in Christ, if any consolation of love, if any fellowship of spirit, if any tenderheartedness and compassions, make my joy full, that you think the same thing, having the same love, joined in soul, thinking the one thing.” In verses 1 and 2 the apostle appealed to the Philippians for their encouragement and consolation. He begged them to make his joy full, if they had any encouragement in Christ, any consolation of love, any fellowship of spirit, and any tenderheartedness and compassions toward him
3二章一至四节的述词是：『使我的喜乐满足。』本书既是说到对基督的经历和享受，其结果乃是喜乐，所以本书也是一本充满喜乐、欢喜的书。（一4，18，25，二17～18，28～29，三1，四1，4。）在腓立比人中间，他们的思想不合，（四2，）这令使徒担忧。因此，他求他们思念相同的事，甚至思念同一件事，可以使他的喜乐满足。在二章一至四节，我们看见信徒与使徒之间的交通。一章的交通是单向的，从使徒达到信徒。现在我们看见二章里的交通，乃是从信徒达到使徒。交通需要这样双向的往返。这种双向的交通乃是为著经历基督。因著保罗对基督富有经历，所以他能在一章里向信徒陈明他的经历；这是他对信徒们的交通。现在，他在二章里要求腓立比信徒以交通回报他。
3The predicate in 2:1-4 is make my joy full. Since this book is concerned with the experience and enjoyment of Christ, which issue in joy, it is also a book filled with joy and rejoicing (1:4, 25, 18; 2:17-18, 28-29; 3:1; 4:1, 4). Among the Philippians there was dissension in their thinking (4:2), dissension which troubled the apostle. Hence, he asked them to think the same thing, even the same one thing, that they might make his joy full. In 2:1-4 we see the fellowship between the believers and the apostle. The traffic in Philippians 1 is one-way traffic from the apostle to the believers. Now in chapter two we see the traffic from the believers to the apostle. Fellowship requires such two-way traffic. This two-way traffic is for the experience of Christ. Because Paul was rich in the experience of Christ, he could present an account of his experience to the believers in chapter one. This was his fellowship to them. Now in chapter two he asks the believers in Philippi to return the fellowship to him
4保罗恳求腓立比人在基督里若有甚么鼓励，若有甚么爱的安慰，若有甚么灵的交通，若有甚么慈心、怜恤，他们就要使他的喜乐满足。虽然保罗能为腓立比人喜乐，但是他们中间有些情形，使他不能有满足的喜乐。保罗可以说，『腓立比人哪，我为你们喜乐，但我的喜乐还不能满足。你们中间有些情形使我的喜乐不能满足，我恳求你们使我的喜乐满足。』
4Paul appealed to the Philippians that if there was any encouragement in Christ, any consolation of love, any fellowship of spirit, any tenderheartedness and compassions toward him, they would make his joy full. Paul could rejoice over the Philippians, but something about them kept him from rejoicing in a full way. Paul could say, “Philippians, I have joy concerning you, but my joy is not full. There is something among you which hinders me from rejoicing in a full way. I beg you to make my joy full
5腓立比二章一至四节显然是由一位满了经历、十分成熟的人写的。保罗说话的口气又亲切又柔和。因著保罗写这几节的方式，大多数读腓立比书的人都不甚了解，尤其不懂第一节。这节里保罗究竟在说些甚么？他为甚么问在基督里是否有甚么鼓励，有甚么爱的安慰，有甚么灵的交通，有甚么慈心、怜恤？保罗乃是说，如果腓立比人以这些供应他，就会使他的喜乐满足。如果他们有甚么鼓励、安慰、交通、慈心和怜恤，他们一定会迫不及待的要使使徒保罗的喜乐满足。
5Philippians 2:1-4 was obviously written by an experienced person, full of maturity. The tone of Paul’swords is tender and soft. Because of the way Paul wrote these verses, most readers of Philippians do not understand them adequately. This is especially true of verse 1. What is Paul talking about in this verse? Why does he inquire if there is any encouragement in Christ, any consolation of love, any fellowship of spirit, or any tenderheartedness and compassions? Paul was saying that if the Philippians had such things for him, they would make his joy full. If they had any encouragement, consolation, fellowship, tenderheartedness and compassions, they would be eager to cause the apostle Paul to rejoice in full.
6这些话不可能出自一个年轻人的口。年轻人会以强烈、直截了当的方式说，『腓立比人哪，你们爱我么？如果你们爱我，你们必须鼓励我。』这样的口气刺耳而不柔和。保罗的语气和措辞证明他成熟了。他恳求他们，甚至求他们对他的交通有回应。在前一章里，他给了他们那些有益的交通，现在他要他们也以这样的交通回报他。这种交通的回报，乃是信徒们对使徒的扶持。他们的鼓励、安慰和慈心会扶持被囚的保罗。虽然保罗是个囚犯，他所关心的却不是自己所受的监禁，反之，他关心信徒对他的态度，以及对他是怎样的灵。再没有甚么事比信徒对使徒消极的态度更叫他伤心了。换句话说，监禁难不倒保罗，倒是腓立比信徒中间的情形令他罣虑。他非常关心他们属灵的光景。因此，保罗恳求腓立比人使他的喜乐满足。保罗需要他们的鼓励、安慰和交通，作为对他的扶持。如果腓立比人给他这样的扶持，就会使他的喜乐满足。
6These words could not have been uttered by a young man. A young person would have spoken in a strong, direct way, saying, “Philippians, do you love me? If you love me, you must encourage me.” The tone would have been harsh instead of soft. Paul’stone and expression testify of his maturity. He appealed to them and begged them to respond to his fellowship. He had given them such positive fellowship in the preceding chapter. Now he wanted them to return this fellowship. Such a return of fellowship would be the believers’ support to the apostle. Their encouragement, consolation, and tenderheartedness would support Paul in his imprisonment. Although Paul was a prisoner, his concern was not for his imprisonment. Instead, he was concerned about the attitude of the believers and for the kind of spirit they had toward him. Nothing hurt the apostle as much as a negative attitude of the believers toward him. In other words, Paul was not troubled by his imprisonment, but he was troubled by the situation among the believers in Philippi. He was very concerned about their spiritual condition. Therefore, Paul appealed to the Philippians to make him happy to the uttermost. Paul needed their encouragement, consolation, and fellowship to be a support to him. If the Philippians would render him such support, they would make his joy full
思念相同的事
thinking the one thing
7腓立比人使保罗喜乐满足的路乃在于思念相同的事，甚至是思念同一件事。（二2。）从本书全文看，同一件事必是指对基督主观的认识和经历。（一～21，二5，三7～9，四13。）基督，惟有基督，该是我们全人的中心和普及。我们的思念应当集中在对基督宝贵的认识和经历上。任何别的事物，都会使我们的思念不同，造成我们中间的不合。
7The way the Philippians could make Paul’s joy full was to think the same thing, even the one thing (2:2). According to the context of the entire book, the one thing must refer to the subjective knowledge of Christ and experience of Christ (1:20-21; 2:5; 3:7-9; 4:13). 20 Christ, and Christ alone, should be the centrality and universality of our entire being. Our thinking should be focused on the excellency of the knowledge of Christ and the experience of Christ. Anything else causes us to think differently and thus creates dissensions among us.
8保罗被囚时，令他担忧的就是腓立比人中间的不合。腓立比的圣徒都很好，当地的召会也建立得很有秩序。然而，他们中间有不合的情形。他们虽然在灵里是一，却没有同魂一齐努力。虽然他们都爱主，却没有思念相同的事，这叫保罗心情沉重。因著心头的重压，他恳求腓立比人要魂里联结，思念相同的事，使他的喜乐满足。
8What troubled Paul in his imprisonment was the dissension among the Philippians. The saints in Philippi were good, and the church in that city had been well established. However, there was dissension among them. Although they were one in spirit, they were not striving together with one soul. Although they all loved the Lord, they were not thinking the same thing. This caused Paul’she art to be heavy. Out of heaviness of heart, he appealed to the Philippians to make his joy full by being joined in soul and by thinking the same thing.
有相同的爱
having the same love
9思念相同的事与有相同的爱有关。保罗在二章二节说到『有相同的爱』，这指明腓立比的信徒，因著思念上的不合，而有不同程度的爱，对众圣徒没有相同的爱以保守一。
9Thinking the same thing is related to having the same love. Paul’sword in verse 2 about “having the same love” indicates that, because of their dissenting thinking, the Philippian believers had different levels of love. They did not have the same love toward all the saints for the keeping of oneness
10今天在召会生活中，我们对众圣徒也可能没有相同的爱，反倒有不同程度的爱。我们可能爱一位弟兄远超另一位弟兄。我们可能因著对一位弟兄爱得不多，就不会好好服事他；但是因著我们非常爱另一位弟兄，我们对他的服事可能就太多了，甚至用我们的爱把他宠坏了。在召会生活里，我们可能对不同的圣徒有不同程度的爱。如果我们的光景是这样，我们的爱就不是同魂的爱。我们爱一位弟兄时有一种的魂，但爱另一位弟兄时却有另一种的魂。结果，我们没有实际上的一，反倒有不合。在二章二节保罗也说到魂里联结，这指明腓立比人中间的不合，是由于他们没有在魂里联结，没有在他们的心思，就是他们魂的主要部分里，思念同一件事。他们的难处不在于他们的灵，乃在于他们的魂，就是在于他们的心思。他们藉著重生，有基督在他们的灵里；但他们还没有藉著变化，有基督在他们的魂里。惟有让基督浸透并占有他们的全魂，他们才能在魂里成为一。腓立比信徒已经在灵里联结，但是他们没有完全在魂里联结。有不同程度的爱，就是我们没有在魂里联结的记号。如果我们在魂里联结，我们对众圣徒就会有一样的爱。
10It is possible that we in the church life today may not have the same love for all the saints. Instead, our love may be on different levels. We may love a certain brother much more than we love another brother. Because we may love a particular brother only to a small degree, we may not be inclined to render much service to him. But because we love another brother to a very high degree, we may serve him too much and even spoil him by our love. It is possible in the church life to have different levels of love for different saints. If this is our situation, our love is not the love with one soul. We have one kind of soul when we love one brother, but a different kind of soul when we love another brother. As a result, instead of practical oneness, there will be dissension. In 2:2 Paul also speaks of being joined in soul. This indicates that the dissension among the Philippians was due to their not being joined in soul, not thinking the one thing in their mind, the leading part of the soul. Their problem was not with their spirit, but with their soul, especially with their mind. They had Christ in their spirit through regeneration, but they did not have Christ fully in their soul through transformation. Only by having Christ saturate and occupy their entire soul could they be made one in soul. The Philippians had been joined in spirit, but they had not been fully joined in soul. To have different levels of love is a sign that we have not been joined in soul. If we have been joined in soul, we shall have the same love for all the saints
私图好争与贪图虚荣
rivalry and vainglory
11在二章三至四节保罗继续说，『凡事都不私图好争，也不贪图虚荣，只要心思卑微，各人看别人比自己强；各人不单看重自己的长处，也看重别人的。』保罗论私图好争与贪图虚荣的话可能指明，那些不合的腓立比人，行事是出于私图好争或贪图虚荣。这二者都会造成信徒中间的不合。私图好争和贪图虚荣可能潜伏在我们中间。连我们在召会的聚会中作见证时，都可能有私图好争。可能你分享的时候，没有多少圣徒说阿们。但是别人分享时，圣徒们反应热烈，阿们声音很大。这种情形叫你沮丧，你可能决定再也不要在聚会中分享了。因此，在作见证这件事上也可能有私图好争。甚至在我们分享对基督的经历时，争竞的感觉可能就隐藏在我们里面。有些弟兄曾经劝告圣徒多说阿们来鼓励那些比较软弱的圣徒，但是对刚强的就不必说这么多阿们。这种鼓励只不过是𫗪养肉体，加强人的魂。我再说，在召会生活中，圣徒中间可能有私图好争。假定有一些弟兄差不多同时进入召会生活。后来，其中一位被设立为长老，另外那些人可能就不高兴了，问为甚么惟独那位弟兄作了长老，他在召会里并不比别人来得久。这些弟兄们可能没有说出这样的话来，但他们心里却是这么想。
11In 2:3 and 4 Paul goes on to say, “Doing nothing by way of rivalry nor by way of vainglory, but in lowliness of mind counting one another more excellent than yourselves, not regarding each his own things, but each the things of others also.” Paul’s word about rivalry and vainglory may indicate that the dissenting Philippians were doing things out of rivalry or vainglory, both of which cause dissension among believers. Rivalry and vainglory may lie hidden among us. Even when we testify in the church meetings, there may be rivalry. Perhaps when you share, not many saints say amen. But when someone else shares, the saints are very responsive, and there are many amens. Disappointed by the situation, you may decide never to share again in the meetings. Thus, in giving testimonies there may be rivalry. Even when we share our experiences of Christ, a feeling of rivalry may be hidden within us. Some brothers have advised the saints to say amen to the weaker ones in order to encourage them, but not to say amen as much to the strong ones. This kind of encouragement simply feeds the flesh and strengthens the soul. I say once again that in the church life it is possible to have rivalry among the saints. Suppose a number of brothers come into the church life close to the same time. Later, one among them is appointed to be an elder. The others may be displeased and ask why that particular brother was made an elder, when he has not been in the church any longer than the others. Such a word may not be uttered, but this thought may be in the heart of those brothers.
12私图好争与贪图虚荣常常分不开。那里有私图好争，那里就有贪图虚荣。当你作见证，圣徒不说阿们时，你为甚么不高兴？这是因为贪图虚荣。当有位弟兄被设立为长老，其他的弟兄为甚么感到不高兴？也是因著贪图虚荣。保罗在四章二节说，『我劝友欧底亚，也劝循都基，要在主里思念相同的事。』我信那两位姊妹之间有私图好争，可能是争谁为首。结果，她们在行事上私图好争，并且贪图虚荣。如果在腓立比信徒中间没有私图好争与贪图虚荣，保罗就不会在二章三节题到这些事。在此保罗似乎是说，『我请求你们凡事不可私图好争，不可贪图虚荣。这会使我的喜乐满足。弟兄们，你们中间有些人在行事上私图好争，这使我担忧。我很高兴你们爱主，并且你们在腓立比那里为主的见证站住。我欢喜，但是我的喜乐不能满足。只要你们中间有私图好争，我的喜乐就不能满足。再者，你们中间有些人贪图虚荣。如果你们对我有甚么爱的安慰，请你们凡事不可私图好争，不可贪图虚荣，使我的喜乐满足。只要心思卑微，各人看别人比自己强。』
12Rivalry and vainglory are often found together. Where there is rivalry, there is usually vainglory. Why are you unhappy when the saints do not say amen to your testimony? Because of vainglory. Why do the brothers not feel pleased when a certain brother is appointed an elder and they are not? Also because of vainglory. In 4:2 Paul says, “I beseech Euodias, and I beseech Syntyche, to think the same thing in the Lord.” I believe that there was rivalry between these two sisters, perhaps competition over who would be the leading one. As a result, they were doing things in the way of rivalry and vainglory. If there had not been rivalry and vainglory among the Philippian believers, Paul would not have mentioned these things in 2:3. Here Paul seems to be saying, “I ask you not to do anything by way of rivalry or vainglory. This will help to make my joy full. Brothers, I am troubled by the fact that some among you are doing things in the way of rivalry. I am happy that you love the Lord and that you are standing there in Philippi for the Lord’s testimony. I rejoice, but my rejoicing is not yet full. It cannot be full as long as rivalry exists among you. Furthermore, some of you are seeking vainglory. If you have any consolation of love toward me, please make my joy full by not doing anything by way of rivalry or vainglory. Instead, in lowliness of mind, count others more excellent than yourselves.”
13要消除私图好争与贪图虚荣并不容易，因为与人争竞是我们的天性。有些国家十分鼓励儿童与人争竞。在社会里到处都是争竞。然而，在召会生活里，我们不应该争竞。我们非但不互相争竞，反倒该看别人比自己强。
13It is not easy to get rid of rivalry and vainglory, for we have a natural tendency to compete with others. In certain countries children are encouraged strongly to compete. In society competitiveness is found everywhere. However, we should not compete in the church life. Instead of competing with one another, we should count others more excellent than ourselves
心思卑微
lowliness of mind
14在二章三节保罗说到心思卑微。卑微与私图好争、贪图虚荣相对。保罗所说的这种卑微不是我们天然的卑微，乃是七至八节所描述基督的卑微。我们要注意保罗题到『心思卑微』。保罗在这里用到心思一辞，再次指明腓立比人中间不合的难处，是在于他们的心思未经变化。他们需要有那在基督里面的心思。（5。）在四节保罗说，『各人不单看重自己的长处，也看重别人的。』这里的长处指美德和品性。我们不该只看重自己的美德和品性，也该看重别人的。
14In 2:3 Paul speaks of lowliness of mind. Lowliness is versus both rivalry and vainglory. The kind of lowliness Paul speaks of is not our natural lowliness; it is the lowliness of Christ, as illustrated in verses 7 and 8. Notice that Paul refers to “lowliness of mind.” Paul’su se of the word mind here is another indication that the problem of dissension among the Philippians was a matter of their untransformed mind. They needed to have the mind which was in Christ (2:5). In 2:4 Paul says, “Not regarding each his own things, but each the things of others also.” The things here refer to virtues and qualities. We should not regard only our virtues and qualities, but also the virtues and qualities of others
对基督正常的经历
THE NORMAL EXPERIENCE OF CHRIST
15我们已经著重的指出腓立比书是论到经历基督的。从这卷书来看，经历基督是使徒与信徒之间彼此互相的事。我们读这封书信就可以看见，保罗一直与圣徒有合式的交通。从每一方面、每一角度来看，他与信徒们的交通都是合宜的。比较之下，腓立比人与使徒的交通在各方面都不彀合宜。因此，在使徒这一面，对基督的经历是正常的；但是在腓立比圣徒那一面，对基督的经历不彀正常，也可以说，多少有点不正常。
15We have pointed out emphatically that Philippians is concerned with the experience of Christ. According to this book, the experience of Christ is a matter of mutuality between the apostle and the believers. As we read this Epistle, we see that Paul carried on fellowship with the saints in a proper way. In every aspect and from every angle, his fellowship with them was right. The Philippians, by contrast, were not proper in all respects in their fellowship with the apostle. Therefore, on the apostle’ss i de, the experience of Christ was normal. But on the side of the Philippian saints, the experience of Christ was not altogether normal. To some extent at least, it was abnormal
16如果我们以整体的眼光来看腓立比书，就会领悟经历基督应包含彼此互相的关系。这必定不是一件单方面的事。然而，今天许多基督徒受到错误的教导，以为对基督的经历是单方面的。但我们若是单独的，就不可能对基督有正常的经历，这乃是事实。经历基督是一件身体的事。凡在身体上、属于身体的，都与相互的交通有关。因此，经历基督需要有彼此的交通。如果使徒与圣徒没有合式的交通，他对基督的经历就不会正常。照样，如果信徒与使徒没有交通，他们对基督的经历也不会正常。这指明我们对基督的经历是否正常，要看我们对使徒的态度而定。在这点上，我们会受到考验。如果我们对使徒的态度不合式，我们对基督的经历就不正常。同样的原则，如果使徒在对信徒的态度上有了偏差，他对基督的经历也不会正常。
16If we consider the book of Philippians as a whole, we shall realize that the experience of Christ involves mutuality. It is definitely not a one-sided matter. However, many of today’s Christians are subject to the mistaken teaching that the experience of Christ is one- sided. But it is a fact that we cannot have a normal experience of Christ if we are individualistic. The experience of Christ is a Body matter. Whatever is in the Body and of the Body involves mutual fellowship. The experience of Christ thus requires mutuality. If the apostle did not have proper fellowship with the saints, his experience of Christ would not have been normal. Likewise, if the believers were not in fellowship with the apostle, their experience of Christ would not be normal. This indicates that whether or not our experience of Christ is normal depends on our attitude toward the apostle. Concerning this, we shall be tested. If our attitude toward the apostle is not proper, our experience of Christ will be abnormal. In the same principle, if the apostle is out of line concerning his attitude toward the believers, his experience of Christ will be abnormal
17腓立比书有一幅图画，给我们看见信徒与使徒之间要有合式的交通，对基督才能有正常的经历。虽然腓立比信徒爱主，也在召会里，但他们对基督的经历并不正常。不正常的一个原因是他们中间的不合，另一个原因是他们对使徒的态度可能不彀绝对。如果他们对保罗的态度是绝对的，他们就会接受他的话，思念相同的事，有相同的爱，魂里联结，思念同一件事，凡事都不私图好争，不贪图虚荣，各人看别人比自己强，看重别人的美德与品性。如果信徒接受保罗的话，并且照著去实行，他们在经历基督的事上就会平衡且正常了。在腓立比这卷论到经历基督与享受基督的书里，我们看见享受基督必须是身体的事，必须是在交通中彼此互相的事。如果我们对使徒的态度出了问题，我们彼此的态度也会出问题。因此，我们对使徒的态度是我们光景的考验。如果我们对使徒的态度错了，我们的光景定规不正常。若是这样，我们对基督的经历也会不正常。今天基督徒当中，对基督几乎没有甚么正常的经历。相反的，基督徒中间的光景是不正常的。使徒与信徒之间合式的交通已经被破坏到了极点。在主的恢复里，我们必须从腓立比书中蒙光照，并从主接受怜悯和恩典，使得信徒与使徒之间有合式的、彼此互相的交通。
17In the book of Philippians we have a picture of the proper fellowship between the believers and the apostle for the normal experience of Christ. Although the Philippian believers loved the Lord and were in the church, their experience of Christ was abnormal. One reason for this abnormality was that there was dissension among themselves. Another reason was that their attitude toward the apostle might not have been absolute. If their attitude toward Paul was absolute, they would receive his word to think the same thing, to have the same love, to be joined in soul, to think the one thing, not to do anything by way of rivalry or vainglory, to count others more excellent than themselves, and to regard the virtues and qualities of others. If the believers to ok Paul’s word and acted on it, they would become balanced and normal in experiencing Christ. In Philippians, a book on the experience of Christ and enjoyment of Christ, we see that the enjoyment of Christ must be a Body matter, a matter of mutuality in fellowship. If our attitude toward the apostle is wrong, we shall also be wrong in our attitude toward one another. Hence, our attitude toward the apostle is a test of our condition. If our attitude toward him is wrong, our situation must be abnormal. In such a case, our experience of Christ will be abnormal also. Among Christians today there is virtually no normal experience of Christ. On the contrary, the condition among Christians is abnormal. The proper fellowship between the apostles and the believers has been damaged to the extreme. In the Lord’s recovery we need to be enlightened from the book of Philippians and receive mercy and grace from the Lord to have the proper mutuality between the believers and the apostles.
18我们已经指出，我们在腓立比书中看见保罗对信徒的态度，以及保罗对信徒的灵。保罗请求信徒向他显出合式的态度和合式的灵，好叫他们之间有正常的交通。信徒和使徒之间合式的交通，乃是对基督正常经历的保障。如果我们对使徒的态度正确，与他的交通也没有问题，我们就知道自己是正常的在经历基督。
18We have pointed out that in Philippians we see Paul’s attitude and spirit toward the believers. Paul’s appeal was that the believers would show a proper attitude and spirit toward him so that the fellowship between them would be normal. The proper fellowship between the believers and the apostle is a safeguard to the normal experience of Christ. If our attitude toward the apostle is proper and our fellowship with him is right, we shall know that we are experiencing Christ in a normal way