Philippians
腓立比書
introduction
介紹
Philippians as the epistle of proper Christian experience
腓立比書是基督徒正確經歷的書信

In the epistle to the Philippians we find much more of christian experience, and the development of the exercise of the heart, than in the generality of the epistles. It is in fact proper christian experience. Doctrine and practice are found in them all, but, with the exception of the second to Timothy which is of another nature, there is none that contains like this, the expression of the Christian's experience in this toilsome life, and the resources which are open to him in passing through it, and the motives which ought to govern him. We may even say that this epistle gives us the experience of christian life in its highest and most perfect expression — say, rather, its normal condition under the power of the Spirit of God. God has condescended to furnish us with this beautiful picture of it, as well as with the truths that enlighten us, and the rules that direct our walk.
在腓立比書裏面，我們看見更多關於基督徒的經歷，以及信徒的心受到操練的發展，和一般的書信不一樣。這些在實際上都是正確基督徒的經歷。所有的書信都有教導和實踐，但除了提摩太後書帶有其他的性質之外，沒有任何書信像本書信那樣，包含了發表基督徒在這種辛苦勞累生活中的經歷以及這樣生活的內容，並且當他經過這樣生活的時候,主向他開啟的資源，並且他的動機應該要受到管理。我們甚至可以說，這封書信給了我們經歷基督徒生活最高和最完美的發表，也可以說本書信描繪在神之靈的能力之下基督徒的生活的正常光景。神降卑祂自己向我們提供了這幅美麗圖畫，以及啟發我們的真理，和指導我們行事為人的規則。
The occasion for the epistle; Paul in prison; his need and the Philippians' love
本書信的背景；保羅在監獄裡；他的需要和腓立比人對他的愛
The occasion for it was quite natural. Paul was in prison, and the Philippians (who were very dear to him, and who, at the commencement of his labours, had testified their affection for him by similar gifts) had just sent assistance to the apostle by the hand of Epaphroditus at a moment when, as it appears, he had been for some time in need. A prison, need, the consciousness that the assembly of God was deprived of his watchful care, this expression on the part of the Philippians of the love that thought of him in his necessities, although at a distance — what could be more adapted to open the apostle's heart, and lead to his expressing the confidence in God that animated him, as well as what he felt with regard to the assembly, unsupported now by his apostolic care, and having to trust God Himself without any intermediate help?
這封書信的背景非常自然。那時保羅在監獄裡，腓立比信徒（他們非常愛他，並且在他工作開始的時候，就已經藉著饋送類似的禮物證明他們對使徒的感情）剛剛才藉著以巴弗提的手向使徒提供了幫助，那個時候，似乎保羅已經缺乏了一段時間。一位在監獄裏有缺乏的犯人認識神的教會被剝奪了使徒對他們警醒的照顧，也表達出腓立比的信徒藉著他們的愛，顧到保羅的需要，雖然他們之間距離相隔甚遠，有什麼比這樣的愛更適合打開使徒的心，並使他發表出對神的信心，因為他們的愛激勵了他，他也發表出對教會的感覺，如今腓立比的信徒在沒有得到使徒照顧和支持，並且在沒有任何居間之人幫助的情況下，使他們不得不信靠神自己嗎？ 
And it was most natural that he should pour out his feelings into the bosom of these beloved Philippians, who had just given him this proof of their affection. The apostle therefore speaks more than once of the Philippians' fellowship with the gospel: that is to say, they took part in the labours, the trials, the necessities which the preaching of the gospel occasioned to those who devoted themselves to it. Their hearts united them to it — like those of whom the Lord speaks who received a prophet in the name of a prophet.
腓立比信徒剛剛給使徒他們對他感情的證據，因此很自然的，他將自己的感情傾注到這些他所愛腓立比信徒的懷抱裏。因此，使徒不止一次地說到腓立比的信徒與福音有交通：也就是說，他們參加了宣揚福音的工作，有分於試煉和有分於那些發生在獻身福音的人身上的缺乏。他們的心將他們聯於福音的交通，就像主所說的，那些因申言者的名而接待申言者的人一樣。 

Philippians腓立比書

Chapter 1 第一章

The inner life, the common affections of Christians towards each other experienced by Paul
內裡的生命，保羅所經歷基督徒對彼此的共同情感(一1-2)

¹基督耶穌的奴僕，保羅和提摩太，寫信給所有在腓立比，在基督耶穌裏的聖徒，同諸位監督和諸位執事：²願恩典與平安，從神我們的父，並主耶穌基督歸與你們。
This brought the apostle into a peculiarly intimate connection with this assembly; and he and Timotheus, who had accompanied him in his labours in Macedonia, his true son in the faith and in the work, address themselves to the saints and to those who bore office in this particular assembly. This is not an epistle which soars to the height of God's counsels, like that to the Ephesians, or which regulates the godly order which becomes Christians everywhere, like the two to the Corinthians; nor is it one which lays the foundation for the relationship of a soul with God, like that to the Romans. Neither was it destined to guard Christians against the errors that were creeping in among them, like some of the others which were written by our apostle. It takes the ground of the precious inner life, of the common affection of Christians towards each other, but of that affection as experienced in the heart of Paul, animated and directed by the Holy Ghost. Hence also we find the ordinary relationships which existed within an assembly: there are bishops and deacons, and it was the more important to remember them, since the immediate care of the apostle was no longer possible. The absence of this immediate care forms the basis of the apostle's instructions here, and gives its peculiar importance to the epistle.
這就將使徒帶進與腓立比這個教會特殊的親密關係裏；他和他在馬其頓的工作中陪伴他的提摩太，就是在工作和信心裏的真兒子，向聖徒和在這個特別教會中任職的眾人問安。這封書信的內容並沒有像以弗所書那樣達到神旨意的高峰，也沒有達到管制在各地基督徒使他們成為敬虔的秩序，就像寫給哥林多人的那兩封書信；它也不是像羅馬書那樣為信徒與神之間奠定基礎的關係。它也不是像我們的使徒所寫的其他書信一樣，要保護基督徒免受他們之間悄悄爬進來的錯謬之害。腓立比書採取寶貴的內裡生命為基礎，以基督徒彼此共同的情感，以及保羅心中經歷的那種由聖靈所激發並指導的情感為基礎。因此，我們也看見教會當中存在的普通關係：有監督和執事，記念他們更是重要，因為在腓立比教會他們不再有使徒直接的照顧。這種直接關懷的喪失，構成了使徒在這裡教導的基礎，並賦予本書信特有的重要性。

The evidences of God's work in the Philippians; the true and living Source of all blessing, remaining and unchangeable
神在腓立比教會裏工作的明證；所有祝福的真實和活潑的來源，存留的和不可更改的福份(一3-7)
³我每逢想念你們，就感謝我的神；⁴每逢為你們眾人祈求的時候，總是歡歡喜喜的祈求，⁵為了你們從頭一天直到如今，在推廣福音上所有的交通；⁶我深信那在你們裏面開始了善工的，必完成這工，直到基督耶穌的日子。⁷我為你們眾人有這樣的想法，原是應當的，因為你們有我在你們心裏，無論我在捆鎖之中，或在辯護、證實福音的時候，你們眾人都與我同享恩典。
The affection of the Philippians, which expressed itself by sending help to the apostle, reminded him of the spirit they had always shown; they had cordially associated themselves with the labours and trials of the gospel. And this thought leads the apostle higher, to that which governs the current of thought (most precious to us) in the epistle. Who had wrought in the Philippians this spirit of love and of devotedness to the interests of the gospel? Truly it was the God of the glad tidings and of love; and this was a security that He who had begun the good work would fulfil it unto the day of Christ. Sweet thought! — now that we have no longer the apostle, that we have no longer bishops and deacons, as the Philippians had in those days. God cannot be taken from us; the true and living source of all blessing remains to us, unchangeable, and above the infirmities, and even the faults, which deprive Christians of all intermediate resources. The apostle had seen God acting in the Philippians. The fruits bore witness of the source. Hence he counted on the perpetuity of the blessing they were to enjoy.* But there must be faith in order to draw these conclusions. Christian love is clear-sighted and full of trust with regard to its objects, because God Himself, and the energy of His grace, are in that love.  
腓立比信徒藉著向使徒提供幫助來表達他們自己的情感，使他想起了他們一直表現出來的靈；他們親切地將他們自己與福音的工作和考驗聯繫在一起。這種想法推動使徒達到更高的思想，控制著在本書信當中思想的流（對我們來說這是最珍貴的流）。誰曾在腓立比信徒這愛的靈裡，並且奉獻自己為著福音戰士的益處而作工呢？這真是喜樂訊息(福音)和愛的神；這也是一種保全，那開始這善工的必完成這工，直到基督耶穌的日子（6）。何等甜蜜的思想！既然我們已經不再有使徒，那我們就不再有如同腓立比人在那時候有的監督和執事。神不能從我們身上奪走所有存留給我們真實和活潑源泉的祝福，這些福份是不能改變，是能超越軟弱，甚至超越過錯，就是剝奪基督徒那些所有居間階級的幫助。使徒已看見神在腓立比信徒中間作事。因為果子見證了它的根源。因此，他依靠他們將要享受*｛註1｝這福份的永遠性。但他必須有信心才能得出這些結論來。基督徒的愛是明確的，並且對其目標充滿了信心，因為神自己和祂恩典的能量都在那愛的裏頭。
*.從這段我們看見，達秘認為既然使徒時代結束了，所以使徒所設立的監督（長老）執事也不復存在了！這也是倪柝聲弟兄早期的看法但是他後來改變了。
{*Read in verse 7 as in the margin, "because ye have me in your hearts."}
{*註1｝讀者在這個範圍裏來讀第7節，“因為你們有我在你們心裡。”}
The fruits of God's essential grace in the walk of the Philippians leading the apostle to the source of confidence
神在腓立比人的行事為人上基本恩典的許多果子，將使徒引領到信心的源頭去
To return to the principle — it is the same thing with the assembly of God. It may indeed lose much, as to outward means, and as to those manifestations of the presence of God, which are connected with man's responsibility; but the essential grace of God cannot be lost. Faith can always count upon it. It was the fruits of grace which gave the apostle this confidence, as in Hebrews 6:9-10; 1 Thessalonians 1:3-4. He counted indeed, in 1 Corinthians 1:8, and in Galatians, on the faithfulness of Christ in spite of many painful things. The faithfulness of the Lord encouraged him with regard to Christians, whose condition in other respects was the cause of great anxiety. But here — surely a much happier case — the walk itself of the Christian led him to the source of confidence about them. He remembered with affection and tenderness the way in which they had always acted towards him, and he turned it into a desire for them that the God who had wrought it would produce for their own blessing the perfect and abundant fruits of that love.  
信徒要回到這個原則裏去，神的教會也要回到這個原則裏去。當然如果教會回到這個原則裏去，教會的確可能會在外面的樣式，以及神同在的顯明方面失去很多，因為神同在的顯明與人的責任表現有關；但是神基本的恩典是不能失去的。信心總是可以倚靠這恩典。恩典的果子叫使徒能有這樣的信心，正如希伯來書六章9-10節，帖撒羅尼迦前書一章3-4節所說的。在哥林多前書一章8節和加拉太書裏面，儘管有許多痛苦的事，他的確仍然依靠基督的信實。主的信實鼓勵他關切基督徒，雖然在其他方面，他們（哥林多和加拉太信徒）的狀況是引起他極度憂慮的原因。但在腓立比這裡，他們肯定是一個令使徒感到快樂的例子，基督徒本身的行事為人會把使徒帶領來到他們信心的源頭這裡。他以情感和溫柔記念他們一直善待他的方式，並且把它（這樣的善待）變成了使徒對他們的渴望，他相信那曾經作成這工的神，會為他們自己的福份，產生那愛的完全和豐富的果子。
然而，親愛的，我們雖是這樣說，卻深信你們的光景強過這些，且都是聯於救恩的。因為神並非不公義，竟忘記你們所作的工，和你們為著祂的名所顯出的愛，就是先前供應聖徒，如今還是供應。(來六9-10，)
在我們的神與父面前，不住的記念你們信心的工作，愛心的勞苦，並對我們主耶穌基督之盼望的忍耐；蒙神所愛的弟兄們，我們知道你們是蒙揀選的，(帖前一3-4)
祂也必堅固你們到底，使你們在我們主耶穌基督的日子無可指責。(林前一8)
Paul's earnest desire for them of every excellence and likeness to Christ
保羅熱切渴望他們得著基督每一項的超越並且效法基督(一8-9)
⁸神可為我作見證，我在基督耶穌的心腸裏，怎樣切切的想念你們眾人。⁹我所禱告的，就是要你們的愛，在充足的知識並一切的辨識上，多而又多的洋溢
He opens his own heart also to them. They took part, by the same grace acting in them, in the work of God's grace in him, and that with an affection that identified itself with him and his work; and his heart turned to them with an abundant return of affection and desire. God, who created these feelings, and to whom he presented all that passed in his heart, this same God who acted in the Philippians, was a witness between them (now that Paul could give no other by his labour among them) of his earnest desire for them all.  
他也向他們敞開了心扉。憑著在他們裏面行動的同樣恩典，他們有份於神在他裡面恩典的工作，以及與他和他的工作相稱的情感；使徒的心轉向了他們，充滿了回報的情感和盼望。是神創造了這些情感，並向腓立比信徒陳明在使徒心中所經過的一切，這位同樣在腓立比信徒中間行動的神，是使徒和腓立比信徒之間的見証人（現在保羅不能藉著在他們中間勞苦再給他們任何東西了）見證使徒為他們所有人熱切的渴望。
He felt their love, but he desired moreover, that this love should be not only cordial and active, but that it should be guided also by wisdom and understanding from God, by a godly discernment of good and evil, wrought by the power of His Spirit; so that, while acting in love, they should also walk according to that wisdom, and should understand that which, in this world of darkness, was truly according to divine light and perfection, so that they should be without reproach until the day of Christ. How different from the cold avoidance of positive sin with which many Christians content themselves! The earnest desire of every excellence and likeness to Christ which divine light can show them is that which marks the life of Christ in us.
使徒感受到他們的愛，但他還盼望，這愛不僅該是熱誠和積極的，而且還應該受到從神來的智慧和知識所引導，並受祂之靈的能力帶給信徒辨識善惡之敬虔的引導；所以，當在愛裏行動的時候，腓立比信徒也該按照那智慧行事為人，並且應該明白，在這黑暗的世界裏，他們要真正照著神聖之光和完全的方式來行事為人，好使他們無可指責直到基督的日子。這與許多基督徒只想冷酷地避免積極犯罪，這樣自己就滿足了，這兩者之間有何等的不同！保羅熱切盼望信徒得著基督每一項的超越並且效法基督，這就能使神聖的光，把基督在我們裡面生命的記號照耀出來。

The Christian's normal condition in His daily walk
基督徒在日常行事為人中的正常光景。(一10-11)
¹⁰使你們能監賞那更美、不同的事，好叫你們純誠無過，直到基督的日子，¹¹結滿了那藉著耶穌基督而有的義果，使榮耀稱讚歸與神。
Now the fruits produced were already a sign that God was with them; and He would fulfil the work unto the end. But the apostle desired that they should walk throughout the whole of the way according to the light that God had given, so that when they came to the end there should be nothing with which they could be reproached: but that, on the contrary, set free from all that might weaken or lead them astray, they should abound in the fruits of righteousness, which are by Jesus Christ to the glory and praise of God. A fine practical picture of the Christian's normal condition in his daily work towards the end; for, in the Philippians, we are always on the way towards our heavenly rest in which redemption has set us.  
現在產生的果子已經成為神與他們同在的記號；因此他要完成這項工作直到最後。但是使徒盼望腓立比信徒要照著神所賜的亮光，走完整個道路，這樣當他們走到盡頭的時候，再他們身上沒有任何可以受到指責的。但是，相反的，他們能免於所有可能削弱或使他們誤入歧途的事，他們就要充滿義的果子，就要藉著耶穌基督使榮耀和讚美歸與神(11)。這是一幅很好實用的圖畫，說明基督徒在日常工作中的正常狀態直到路終；因為在腓立比書中，我們總是朝著我們屬天安息的方向前進，是救恩使我們得以站在這裡。
Such is the introduction to this epistle. After this expression of the wishes of his heart for them, reckoning on their affection, he speaks of his bonds, which they had remembered; but he does so in connection with Christ and the gospel, which he had most of all at heart. But, before I go beyond the introduction into the matter of the epistle, I would notice the thoughts which lie at the foundation of the sentiments
這就是這封書信的介紹和引言，在表達了使徒心中對腓立比信徒的期望，承認他與他們的情感之後，他說到他們所記得他的捆鎖；但他這樣受到捆鎖是與基督和這福音有關，這些在他心裡是最重要的事。但是，在我離開對本書信的介紹進入實質內容之前，我要提醒讀者注意在這段話裏面，在這些情感基礎上所表達出來的思想。

Pilgrimage in the wilderness; salvation as a result at the end of the journey
在曠野中寄居的生活；在旅程結束時所得著的救恩
There are three great elements which stamp their character on it.
Firstly, it speaks of the Christian's pilgrimage in the wilderness; salvation is viewed as a result to be obtained at the end of the journey. Redemption accomplished by Christ is indeed established as the foundation of this pilgrimage (as was the case with Israel at their entrance into the wilderness), but the being presented risen and in glory before God, when victorious over every difficulty, is the subject in this epistle, and is that which is here called salvation.
有三個偉大的元素把它們的性質印在這封書信上。
首先，它談到基督徒在曠野中的寄居生活；救恩被視為在旅程結束時所要得到的結果。基督所完成的救贖確實是這寄居生活的基礎（就像以色列人進入曠野的情況一樣），但信徒身上所呈現出來的復活和在榮耀裏則是在神面前，那時信徒要勝過所有的難處，這就是這封書信的主題，這也就是這裡所謂的救恩。The assembly by itself maintaining the conflict and having to overcome
教會靠著本身維持著這場爭戰，教會必須得勝
In the second place, the position is characterised by the apostle's absence, the assembly having therefore itself to maintain the conflict. It had to overcome, instead of enjoying the victory gained over the enemy's power by the apostle when he was with them and could make himself weak with all who were weak.
第二，因為現在使徒已經不在腓立比教會這裡，這是腓立比教會站在這個地位上的特點，因此教會本身要維持這場爭戰。教會必須得勝，而不是只會享受使徒與他們在一起的時候，從使徒得到勝過仇敵的力量而得勝，這會使保羅自己和所有軟弱的人都變得軟弱。

The assembly cast more immediately on God
教會要更直接的倚靠神
And, thirdly, the important truth, already mentioned, is set forth, that the assembly, in these circumstances, was cast more immediately on God — the inexhaustible source for it of grace and strength, of which it was to avail itself in an immediate way by faith — a resource which could never fail it.*
第三，這是已經提過的重要事實，在這種情況下，教會要更直接地倚靠在神身上，神是恩典和能力的取之不盡的源泉，因為這泉源是恩典和能力的泉源，藉著信心可以立即運用它，這是一種永遠不會失敗的幫助。*｛註2｝
{*We shall find the whole tenor of a life which was the expression of the power of the Spirit of God brought out in it. It marks this, that sin, or the flesh as working evilly in us, is not mentioned in the epistle. It gives the forms and features of the life of Christ; for if we live in the Spirit, we should walk in the Spirit. We shall find the graciousness of christian life (Philippians 2), the energy of christian life (Philippians 3), and its superiority to all circumstances (Philippians 4). The first more opens the apostle's heart as to his actual circumstances and feelings, as was natural. Exhortation begins with chapter 2. Still even in chapter 1 we find the apostle entirely superior to circumstances in the power of spiritual life.}
*｛註2｝我們將會發現基督徒生命的整個進程，就是在基督徒裡面神之靈的那個能力發表的進程。讀者要注意，這封書信中沒有提到罪惡或是在我們裏面邪惡工作的肉體。反之，本書信給我們基督生命的形式和特徵；因為如果我們住在那靈裡，我們就該在那靈裡生活行動。
我們將看見基督徒生命的恩慈（腓立比書第二章），
基督徒生命的能量（腓立比書第三章），以及
基督徒的生命在所有情況裏的超越性（腓立比書第四章）。
第一章更自然的打開使徒在那實際情況裏的心和他對信徒感情。勸勉從第二章開始。即使在第一章，我們仍然看見使徒在屬靈生命的力量上完全超越他所處的環境。}
Paul's imprisonment and the jealousy of others overruled by the One who orders all things
保羅受到監禁和其他人對他的嫉妒，都在那安排萬有次序，萬事之主的管制之下(一12-14)
¹²弟兄們，我願意你們知道，我所遭遇的事，更是為著福音的進展，¹³以致我的捆鎖，在御營全軍，和所有其餘的人中，已經顯明是為基督的緣故。¹⁴並且大多數的弟兄們，因我的捆鎖，在主裏篤信不疑，越發放膽講說神的話，無所懼怕。
I resume the consideration of the text with verse 12, which begins the epistle after the introductory portion. Paul was a prisoner at Rome. The enemy appeared to have gained a great victory in thus restraining his activity; but by the power of God, who orders all things and who acted in the apostle, even the devices of the adversary were turned to the furtherance of the gospel. In the first place, the imprisonment of the apostle made the gospel known, where it would not otherwise have been preached, in high places at Rome; and many other brethren, reassured as to the apostle's position,* became more bold to preach the gospel without fear.
我繼續思考第12節，第12節開始本書信引言後面的部分。保羅是羅馬的囚犯。敵人似乎取得了巨大的勝利，因為仇敵限制了他的活動；但是藉著神的能力，祂主宰萬事並且在使徒裏面行動(12)，甚至連反對者的詭計都轉向為著福音的推進而向效力。首先，使徒的監禁使得羅馬的高層人仕認識福音(13)，原本在那裡福音是不可能被傳揚開來的；還有許多其他弟兄，因此對使徒的立場*{註3}篤信不疑，越發放膽傳福音，無所懼怕(14)。
{*In the first edition I had taken this as the effect of the apostle's imprisonment in arousing the faith of those inactive when he was active. And this would be the sense of the English translation and is a true principle. But it seems that the force of the words is "rather got confidence as to my bonds." They were in danger of being ashamed of him, as if he were a malefactor.}
*{註3}在第一版裏面，我把這篤信不疑當作使徒被監禁產生的效果，為要喚起他活躍的時期那些不活躍之人的信仰。這是英語翻譯的意義，是一個真實的原則。但似乎這些詞語的力量是在於“因我的捆鎖，在主裏篤信不疑”。他們有可能因他好像他是一個罪犯(受到捆鎖)感到羞恥的危險。}
But there was another way in which this absence of the apostle had an effect. Many — who, in the presence of his power and his gifts, were necessarily powerless and insignificant persons — could make themselves of some importance, when, in the unsearchable but perfect ways of God, this mighty instrument of His grace was set aside. They could hope to shine and attract attention when the rays of this resplendent light were intercepted by the walls of a prison. Jealous but hidden when he was present, they availed themselves of his absence to bestir themselves; whether false brethren or jealous Christians, they sought in his absence to impair his authority in the assembly, and his happiness. They only added to both. God was with His servant; and, instead of the self-seeking which instigated these sorry preachers of the truth, there was found in Paul the pure desire for the proclamation of the good news of Christ, the whole value of which he deeply felt, and which he desired above all, be it in what way it might.
但使徒不在腓立比卻以另一種方式對信徒產生了影響。許多人當保羅的能力和恩賜還在腓立比的時候，反而是無能力和微不足道的信徒，然而神以無法測度但完全的方式，當使徒不在腓立比的時期，當這強大恩典的工具被撇在一邊的時候，他們卻使自己變得有些重要性。當這燦爛輝煌的光被監獄的牆攔阻的時候，他們盼望他們能發出光芒並吸引注意。當他在場的時候，他們的嫉妒被隱藏起來，現在他們利用他不在腓立比的機會來激勵他們自己；無論是假弟兄還是嫉妒的基督徒，他們在他不在腓立比的情況下，尋找削弱他在教會中的權威，以及削減他的幸福。結果他們只是加重了這兩者。因為神與他的僕人同在；而且，他沒有尋求己意去煽動那些真理的拙劣教師，保羅在傳揚基督的好消息(福音)的盼望上是純潔的，他深深感受到福音的全部價值，因此他最盼望的是不管用什麼方法只要福音傳揚開來，這才是要緊的事。
The normal condition of the assembly, as presented in the Ephesians, and its partial failure and the Spirit's restoring energy given in Corinthians and Galatians
在以弗所書所呈現教會的正常光景，以及在哥林多前書和加拉太書中給我們看見教會部分的失敗和那靈恢復的大能
Already the apostle finds his resource for his own case, in God's operating independently of the spiritual order of His house with regard to the means that He uses. The normal condition of the assembly is that the Spirit of God acts in the members of the body, each one in its place, for the manifestation of the unity of the body and of the reciprocal energy of its members. Christ, having overcome Satan, fills with His own Spirit those whom He has delivered out of the hand of that enemy, in order that they may exhibit at the same time the power of God and the truth of their deliverance from the power of the enemy, and exhibit them in a walk, which, being an expression of the mind and energy of God Himself, leaves no room for those of the enemy.
使徒已經為自己的問題找到了他的幫助，祂所使用的方式，就是獨立於祂的家裏屬靈秩序之外神運作的方式。教會正常情況應該是：神的靈在身體的肢體裏行動，每個人都在身體裡面，為著彰顯身體的一和身體肢體彼此相互的能量。因為基督已經勝過撒但，祂能用祂自己的靈，充滿了祂從敵人手中拯救出來的人，使他們同時展現出神的能力和他們從敵人的力量中蒙拯救的真理，並且在行事為人上把它們展示出來，成為神自己的思想和能量的展現，不給仇敵留地步。
They constituted the army and the testimony of God in this world against the enemy. But then, each member, from an apostle down to the weakest, acts efficaciously in his own place. The power of Satan is excluded. The exterior answers to the interior, and to the work of Christ. He who is in them is greater than he who is in the world. But everywhere power is needed for this, and the single eye. There is another state of things, in which, although all is not in activity in its place, according to the measure of the gift of Christ, yet the restoring energy of the Spirit in an instrument like the apostle defends the assembly, or brings it back into its normal condition, when it has partially failed. The epistle to the Ephesians, on the one side, and those to the Corinthians and Galatians, on the other, present these two phases of the history of the assembly.
在這個世界上，信徒構成了反對仇敵的軍隊和神的見證。但是，從使徒到最軟弱的肢體，都應該在他自己的地位上有效地發揮自己的功用。將撒但的能力排除在外。這是從外在對內裏的回應並且回應基督的工作。在他們裡面的基督比在世界上的更大。但是不管在哪裡，都需要這個力量和單一的眼。

然而教會的事物還有另一面，在那些(不正常的)情況裏，雖然所有事物都沒有在它該有的地位上，沒有照著基督恩賜的度量來活動，但是那靈運用像使徒這樣的人，以那靈恢復的大能來保衛教會，或者當教會部分失敗的時候，能將教會帶回到正常的狀態。一方面是以弗所書(教會正常的光景)，另一方面是哥林多和加拉太書(教會一部分人的失敗)，它們陳明了教會歷史的這兩個階段。
The assembly deprived of normal energies, but not of God; the reason it was allowed
教會被剝奪了正常的能量，但神的大能沒有被剝奪；神允許這件事的原因
The epistle to the Philippians treats — but with the pen of a divinely inspired apostle — of a state of things in which this last resource was wanting. The apostle could not labour now in the same manner as before, but he could give us the Spirit's view of the state of the assembly, when, according to the wisdom of God, it was deprived of these normal energies. It could not be deprived of God. Doubtless the assembly had not then departed so far from its normal condition as it has now done, but the evil was already springing up. All seek their own, says the apostle, not the things of Jesus Christ; and God allowed it to be so during the life of the apostles, in order that we might have the revelation of His thoughts respecting it, and that we might be directed to the true resources of His grace in these circumstances.
藉著一位受神聖啟示之使徒的筆，在腓立比書給我們看見，連這最後的幫助都失去的時候，神要如何來應付教會的光景。使徒現在不能像以前一樣在教會裏勞苦，但他可以給我們那靈對教會光景的看法和眼光，照著神的智慧，當教會被剝奪了這些正常的能力。仍然不能從教會奪去神的能力。無疑的，教會從來沒有像現在這樣離開她正常的光景，但邪惡已經在醞釀萌芽。使徒說，所有人都尋求自己的事，而不是尋求耶穌基督的事；在使徒的一生當中，神允許這樣的事發生，好叫我們可以得到神關乎教會之思想的啟示，並且，我們可以被引導到在這種環境裡祂恩典的真正幫助。
Man's inability to maintain God's work; what faith brings out
人無法維持神的工作；信心帶來何等的事物
Paul himself had to experience this truth in the first place. The bonds that united him to the assembly and to the work of the gospel were the strongest that exist on earth; but he was obliged to resign the gospel and the assembly to the God to whom they belonged. This was painful; but its effect was to perfect obedience, trust, singleness of eye, and self-renunciation, in the heart, that is, to perfect them according to the measure of the operation of faith. Nevertheless the pain caused by such an effort betrays the inability of man to maintain the work of God at its own height. But all this happens in order that God may have the whole glory of the work; and it is needed, in order that the creature may be manifested in every respect according to the truth.
為此保羅自己必須首先經歷這個真理。使他與教會和福音工作的聯合成為地上最強大的聯索；但他不得不將福音和教會信託給他們所歸屬的神。這是很痛苦的一件事；但它的用途是使信徒心裏的順服，信靠，單純的眼和捨己得以成全，也就是說，照著信心運行的尺度，使它們得以成全。然而，這樣的努力所造成的痛苦，會暴露人無法憑著他自己的能力來維持神的工作。但發生所有這一切的事，都是為了使神可以得著這個工作全部的榮耀；並且神得著榮耀是必須的，好叫受造之物可以照著真理，在各方面(把神)彰顯出來。
And it is most blessed to see how, both here and in 2 Timothy, the decay of individual life and ecclesiastical energy brings out a fuller development of personal grace on one hand and ministerial energy on the other, where there is faith, than is found anywhere else. Indeed it is always so. The Moseses, and Davids, and Elijahs are found in the time of the Pharaohs, and Sauls, and Ahabs.
能看見這些啟示是有福的，無論是在這裡(本書信)還是在提摩太後書裏頭，個人生活和傳揚福音能量的衰退，一方面會帶來了(某些)個人恩典更充分的發展，另一方面會給職事能量帶來更充分的發展，因為職事那裏比在其他地方更會發展出更多的信心來。事實上，這件事總是如此。摩西、大衛和以利亞是在法老，掃羅和亞哈時期出現的職事。

*.達秘和使徒保羅一樣，他們對於教會衰落時期神在祂主宰的權能裏會興起原本軟弱的信徒並加強較為衰敗的職事工作上有同樣的信心。
Christ and souls more precious to Paul than his own part in God's work
基督和眾信徒對保羅來說比他自己在神的工作中的份量更為寶貴(一15-18)
¹⁵有的人傳基督，是因著嫉妒爭競，也有的是因著好意：¹⁶這一等是出於愛，知道我是為辯護福音設立的，¹⁷那一等宣傳基督，卻是出於私圖好爭，並不純潔，想要加重我捆鎖的苦楚。¹⁸這有何妨呢？或假意，或真誠，無論怎樣，基督究竟被宣傳開了，為此我就歡喜，並且還要歡喜；
The apostle could do nothing: he had to see the gospel preached without him — by some through envy and in a spirit of contention, by others through love; encouraged as regards the apostle's bonds, these desired to alleviate them by continuing his work. Every way Christ was preached, and the apostle's mind rose above the motives which animated the preachers in the contemplation of the immense fact, that a Saviour, the deliverer sent of God, was preached to the world. Christ, and even souls were more precious to Paul than the work's being carried on by himself. God was carrying it on; and therefore it would be for the triumph of Paul, who linked himself with the purposes of God.*
使徒對教會的光景無能為力：他必須看到福音在沒有他的情況下仍然被傳揚開來了，藉著一些人因著嫉妒和爭競的靈，也藉著其他人因著愛來傳揚；福音得著傳揚，這件事鼓勵了在捆鎖中的使徒，這些人希望因著繼續他的工作來緩解使徒的這些苦楚。藉著各種方式，基督都被傳揚開來，使徒的心超越了那些動機，這動機激勵傳揚者來思考這個偉大的事實，神所差來的救主、拯救者，被傳揚給世人。基督，甚至眾信徒對保羅來說，都比他自己所做的工作更寶貴。神使他的工作繼續著；因此，這工作成為保羅的凱歌，他將自己與神的旨意*{註4}聯結起來。
{*There is blessed faith in this. But then a man must have made the work his life. "To me to live is Christ." If so, if the work prospers, he prospers; if Christ is glorified, he is content, even if the Lord has laid him aside.}
*{註4}在他的工作裏滿有蒙福的信心。但是，這人必須把這工作變成他的生命。“我活著就是基督。”如果是這樣，如果這個工作得著繁盛，他也就得著昌盛；如果基督得著榮耀，他就滿足了，即使主將他放在一邊。}
He understood the great conflict which was going on between Christ (in his members) and the enemy; and if the latter appeared to have gained a victory by putting Paul in prison, God was using this event for the advancement of the work of Christ by the gospel, and thus in reality for the gaining of fresh victories over Satan — victories with which Paul was associated, since he was set for the defence of that gospel. Therefore all this turned to his salvation, his faith being confirmed by these ways of a faithful God, who directed the eyes of His faithful servant more entirely upon Himself. Sustained by the prayers of others and by the supply of the Spirit of Jesus Christ, instead of being cast down and terrified by the enemy, he gloried more and more in the sure victory of Christ in which he shared.
他明白基督（在他的肢體中）與仇敵之間發生的巨大爭戰；如果仇敵似乎因保羅下監而獲得勝利，然而，神正在利用這個事件，藉著福音來推展基督的工作，反而實際上神獲得對撒但的新勝利，這個勝利與保羅有關，因為他被設立原是為著護衛福音。因此，所有這一切都要轉成為他的救恩，他的信仰由信實之神的這些方式所證實，祂將忠心僕人的眼睛更完全地轉向祂自己。在其他人的祈禱和耶穌基督之靈供應的支持下，他不再被仇敵摧毀和威嚇，而是在他所有份基督確定的得勝中，得到越來越多的榮耀。
Christ glorified by Paul's life or death: to live — Christ; to die was gain
基督因保羅的生或死得著榮耀：因為保羅活著就是基督，死了就有益處(一19-21)
¹⁹因為我知道，這事藉著你們的祈求，和耶穌基督之靈全備的供應，終必叫我得救。²⁰這是照著我所專切期待並盼望的，就是沒有一事會叫我羞愧，只要凡事放膽，無論是生，是死，總叫基督在我身體上，現今也照常顯大，²¹因為在我，活著就是基督，死了就有益處。
Accordingly he expresses his unchangeable conviction, that in nothing should he be made ashamed, but that it would be given him to use all boldness, and that Christ would be glorified in him, whether by his life or his death; and he had death before his eyes. Called to appear before Caesar, his life might be taken from him by the emperor's judgment; humanly speaking the issue was quite uncertain.
因此，他發表出他不可改變的信念，就是沒有一事會叫他羞愧，但是他要運用他一切的膽量，並且無論是藉著他的生還是死，基督都要在他身上得著榮耀；他的眼曾見過死。因著上訴於該撒，他的生命可能因著皇帝的審判而被殺害；從人的角度來講，這件事很不確定。
He alludes to this, Phil. 1:22, 30; Phil. 2:17; Phil. 3:10. But, living or dying, his eye was now more fixed on Christ than even on the work, high placed as that work might have been in the mind of one whose life could be expressed in this one word — "Christ." To live was for him — not the work in itself, nor only that the faithful should stand fast in the gospel, although this could not be separated from the thought of Christ, because they were members of His body — Christ; to die was gain, for he should be with Christ.
在腓立比書一章22,30節；二章17節；三章10節他都暗示了這一點(殉道)。但是，無論是生是死，現在他的眼睛更多地定準在基督身上，甚至比注意他的工作更加堅定，在一個人的心思裏，要是他的生命可以用“基督”這一個字來表達，那麼那個工作可能被被他置於很高的地位上。活著是為著他自己，不僅僅是為著工作本身，也不僅僅是信徒應該堅定站立在福音上，儘管這福音不能與基督的思想分開，因為他們是祂身體上的肢體，就是基督的肢體；保羅的死是對他有益處的，因為他就能與基督同在。
但我在肉身活著，若使我的工作有果子，我就不知道該挑選甚麼。(腓一22)
經歷你們在我身上從前所看見，現在所聽見同樣的爭戰。(腓一30)
然而，即使我成為奠祭，澆奠在你們心的祭物和供奉上，也是喜樂，並且與你們眾人一同喜樂。(腓二17)
使我認識基督、並祂復活的大能、以及同祂受苦的交通，模成祂的死，(腓三10)
Work for the Lord or the Lord Himself; Christ holding the first place
為主作工或是為主自己作工；基督必須居首位
Such was the purifying effect of the ways of God, who had made him pass through the ordeal, so terrible to him, of being separated for years, perhaps four, from his work for the Lord. The Lord Himself had taken the place of the work — so far at least as it was connected with Paul individually; and the work was committed to the Lord Himself. Possibly the fact that he was so engrossed with the work had contributed to that which led to his imprisonment; for the thought of Christ alone keeps the soul in equilibrium, and gives everything its right place. God caused this imprisonment to be the means through which Christ became his all. Not that he lost his interest in the work, but that Christ alone held the first place; and he saw everything, and even the work, in Christ.  
這就是神的道路潔淨的果效，主使他經歷對他如此可怕的折磨，使他從為主工作中離開了多年，也許是離開了四年。主自己取代了工作的地位，至少到目前為止，這工作與保羅個人有關；並且這工作是獻給主自己的。可能他太全神貫注於工作的事實，導致了他被監禁；只有基督的思想才能讓使徒保持平衡，並將一切都放在正確的地位上。神使這種監禁成為基督做他一切的方式。並不是說他在工作上失去了重要性，而是基督要獨自居首位；他在基督裡看見了一切，甚至連這個工作他都看見了。
What consolation it is, when we are perhaps conscious that our weakness has been manifested, and that we have failed in acting according to the power of God, to feel that He, who alone has a right to be glorified, never fails!
當我們意識到我們的軟弱已經暴露出來，並且我們未能按照神的能力來行事為人的時候，使我們認識主永遠不會失敗，只有主有權利得到榮耀，這是何等的安慰！
Christ and His will everything; the peace that is given by looking to Jesus
基督和祂的意志是一切；憑著仰望耶穌所給予的平安(一22-26)
²²但我在肉身活著，若使我的工作有果子，我就不知道該挑選甚麼。²³我正困迫於兩難之間，情願離世與基督同在，因為那是好得無比的；²⁴然而留在肉身，為你們更是需要的。²⁵我既然這樣深信，就知道仍要留下，繼續與你們眾人同住，使你們得到信仰上的進步和喜樂，²⁶好叫你們的誇耀，在基督耶穌裏，因我再到你們那裏去，就在我身上得以洋溢。
Now, since Christ was everything to Paul, it was evident gain to die, for he would be with Him. Nevertheless it was worth while to live (for this is the force of the first part of verse 21), because it was Christ and His service; and he did not know which to choose. Dying, he gained Christ for himself: it was far better. Living, he served Christ; he had more, as to the work, since to live was Christ, and death of course would put a stop to that. Thus he was in a strait between the two. But he had learnt to forget himself in Christ; and he saw Christ entirely occupied with the assembly according to His perfect wisdom.
現在，既然基督是保羅的一切，那麼對使徒來說如果他死了顯然對他是有益處的，因為他會與主同在。然而，他能活著卻是更值得的（因為這是第21節第一部分的力量），因為他能活著是為著基督和服事祂；因此他不知道該選擇哪一個。如果選擇死，他就可以為自己得著基督：那是好得無比的。如果選擇活著，他仍能服事基督；他有很多工作，因為他活著就是基督，當然死會阻止他的工作。因此，他在兩者之間陷入了困境。但他已學會了在基督裡忘記他自己；基督照著祂完全的智慧，使他看到基督完全被教會佔有了。
And this decided the question; for being thus taught of God, and not knowing for himself which to choose, Paul lost sight of himself, and thought only of the need of the assembly according to the mind of Christ. It was good for the assembly that he should remain — for one assembly even: thus he should remain. And see what peace this looking to Jesus, which destroyed selfishness in the work, gives to the servant of God. After all, Christ has all power in heaven and earth, and He orders all things according to His will.
因為他領受了神的教導，這就使這個問題有了明確的決定；因為他自己不知道該選擇哪一個，保羅因此失去了自己的看法，只照著基督的心思想到教會的需要。他可以留下來對教會是更好的，甚至只有一個教會也是有益處的：因此他選擇應該要留下來。並且他仰望耶穌給他帶來的是何等的平安，這樣的平安摧毀了工作裏的自私，將這平安賜給神的僕人。畢竟，基督擁有天上和地上所有的權柄，並且祂也照著祂的旨意管理萬事。
Thus when His will is known — and His will is love for the assembly — one can say that it will be done. Paul decides as to his own fate, without troubling himself as to either what the emperor would do, or the circumstances of the time. Christ loved the assembly. It was good for the assembly that Paul should remain; Paul shall then remain. How entirely Christ is everything here! What light, what rest, from a single eye, from a heart versed in the Lord's love! How blessed to see self so totally gone, and Christ's love to the assembly seen thus to be the ground on which all is ordered!
因此，當使徒認識祂的意旨，祂意旨就是愛教會，保羅可以說願祂的旨意成就。保羅決定了他自己的命運，不是被皇帝決定，也不會被那時的光景所攪擾。因為基督愛教會。保羅能留下來對教會有益處；所以保羅應該留下來。基督在這裡完全是一切！保羅從他那單純的眼裏得到何等的亮光，一顆精通主愛的心能享受的是何等的安息！看到自己完全消失是何等的有福，因此看見基督愛教會成為管制一切的根基！
What the assembly should be for Christ; the precious portion given to suffer with Him as well as to believe in Him
教會對基督該是什麼；教會所得寶貴的份就是與祂一同受苦並且相信祂(一27-30)
²⁷只要你們行事為人配得過基督的福音，叫我或來見你們，或不在你們那裏，可以聽見關於你們的事，就是你們在一個靈裏站立得住，同魂與福音的信仰一齊努力；²⁸凡事不為敵人所驚嚇：這是證明他們滅亡，你們得救，而且這樣的證明乃是從神而來的；²⁹因為你們是為了基督的緣故蒙恩，不但得以信入祂，也得以為祂受苦，³⁰經歷你們在我身上從前所看見，現在所聽見同樣的爭戰。
Now if Christ is all this for Paul and for the assembly, Paul desires that the assembly should be that which it ought to be for Christ, and thereby for his own heart to which Christ was everything. To the assembly therefore the apostle's heart turns. The joy of the Philippians would be abundant through his return to them; only let their conduct, whether he came or not, be worthy of the gospel of Christ. Two thoughts possessed his mind, whether he should see them or hear tidings of them, that they might have constancy and firmness in unity of heart and mind among themselves; and be devoid of fear with regard to the enemy, in the conflict they had to maintain against him, with the strength that this unity would give them. This is the testimony of the presence and operation of the Spirit in the assembly, when the apostle is absent.
現在，如果基督是保羅也是教會的全部，保羅因此希望教會能夠成為教會向著基督該有的情形，因而對他自己的心來說，基督就是一切。因此，使徒的心轉向教會。當他回到腓立比的時候，他們的喜樂就會洋溢豐富；只是無論他是否來腓立比，使徒都願他們的行事為人，都能與基督的福音相稱。有兩個思想佔據他的心，無論他看見他們或聽見他們的消息，他們都應該在他們自己的心和心思裏，保持恆定和穩固的聯合。並且對敵人，無所懼怕，在爭戰裏，他們要運用這個聯合所給予他們的力量，保持反對仇敵。當使徒不在的時候，這就是那靈在教會裏存在和運作的見證。
He keeps Christians together by His presence; they have but one heart and one object. They act in common by the Spirit. And, since God is there, the fear with which the evil spirit and their enemies might inspire them (and it is what he ever seeks to do; compare 1 Peter 5:8) is not there. They walk in the spirit of love and power and of a sound mind. Their condition is thus an evident testimony of salvation — entire and final deliverance — since in their warfare with the enemy they feel no fear, the presence of God inspiring them with other thoughts.
祂藉著祂的同在使基督徒聯合一起；使他們只有一顆心和一個目標。他們藉由聖靈共同行動。並且，既然神在那裡，那麼邪靈和他們的仇敵想要激起他們的恐懼也就不在那裏了（這是魔鬼曾經想要做的事；比較彼得前書五章8節）。他們在愛與能力的靈和健全的心思裡行事為人。因此，他們的狀況是他們得著救恩明顯的證據，就是完全和最終的拯救，因為在他們與敵人的戰爭當中，他們不會感到懼怕，因為神的同在以其他的思想激勵他們。
務要謹守、儆醒。你們的對頭魔鬼，如同吼叫的獅子，遍地遊行，尋找可吞喫的人；彼前五8
With regard to their adversaries, the discovery of the impotence of all their efforts produces the sense of the insufficiency of their resources. Although they had the whole power of the world and of its prince, they had met with a power superior to their own — the power of God, and they were its adversaries. A terrible conviction on the one side; profound joy on the other, where not only there was thus the assurance of deliverance and salvation, but they were proved to be salvation and deliverance from the hand of God Himself. Thus, that the assembly should be in conflict, and the apostle absent (himself wrestling with all the power of the enemy), was a gift. Joyful thought! unto them it was given to suffer for Christ, as well as to believe in Him. They had a further and a precious portion in suffering with Christ, and even for Christ; and communion with His faithful servant in suffering for His sake united them more closely in Him.  
關於他們的對頭，他們發現他們所有努力對仇敵來說都是無能為力的，這樣會使他們產生資源不足的感覺。雖然對頭擁有這世界和這世界之王的全部力量，但牠們遭遇的是超越牠們自己的力量，就是神的能力，因為牠們是神的對頭。對一面來說(對頭)這是可怕的信念；對另一面來說(信徒)，他們充滿了喜樂，在這一面不僅有得救和救恩的保證，而且他們證實是從神自己的手中得到救恩和拯救。因此，教會必然是在爭戰裏，而使徒不在這裏（他自己正與仇敵所有的力量摔跤）這是一種恩賜。這是何等喜樂的想法！他們能為基督受苦，也要信靠祂。他們在與基督一同受苦，甚至為祂受苦的時候，還有一個更遠、更寶貴的份；並且在為祂的緣故受苦的時候，能與祂忠心的僕人有交通，會使他們更加緊密地聯結在祂裡面。

A life above the flesh a glorious testimony to the power of God's working and Spirit
超越肉體的生命是對神的工作和靈的能力一個榮耀的見證
Note, here, how thus far we have the testimony of the Spirit to a life above the flesh, not of it. In nothing he had been ashamed, and fully trusted he never should be, but Christ magnified in his body, were his lot life or death, as He ever had been. He does not know whether to choose life or death, both were so blessed; to live, Christ; to die, gain, though then labour was over; such confidence in Christ's love to the assembly that he decides his case before Nero by what that love would produce.
在這裡，請注意，到目前為止，我們得著那靈在肉體上生命的見證，而不是屬於肉體生命的見證。因為沒有一件事會叫他感到羞恥，並且只要他完全信靠就永遠不會感到羞恥，無論他是生或死，只要基督在他身體上照常顯大，就像主曾經過的生活那樣。他不知道該選擇生還是死，因為兩者對他來說都是非常有福的；他活著是要向基督活著；他死了是為要得著基督，雖然他的勞苦因著死結束了；然而他憑著對基督愛教會的信心，使他在尼祿面前要藉著這愛所產生的信心，判定他的案件。
Envy and strife against himself leading some to preach Christ would only turn to victorious results for himself: he was content if Christ was preached. The superiority to the flesh, living above it so completely, was not that it was not there or its nature changed. He had, as we learn elsewhere, a thorn in the flesh, a messenger of Satan to buffet him. But it is a glorious testimony to the power and working of the Spirit of God.
有一些人傳講基督是出於嫉妒和竭力反對他自己，然而這樣只會轉成他自己得勝的結果：如果基督被傳揚開來，他就滿足了。他是如此超越肉體，完全地活在肉體之上，並不是因為肉體不存在或肉體的性質改變了。正如我們在其他地方所了解的那樣，因此在他肉體上有一個刺，是撒但的使者來攻擊他。但這(根刺)是對神之靈的能力和工作的榮耀的見證。

CH2
腓立比書第二章

The apostle's desire for the happiness of His beloved Philippians
使徒渴望他所愛腓立比信徒得著福分(二1～4)
¹所以在基督裏若有甚麼鼓勵，若有甚麼愛的安慰，若有甚麼靈的交通，若有甚麼慈心、憐恤，²你們就要使我的喜樂滿足，就是要思念相同的事，有相同的愛，魂裏聯結，思念同一件事，³凡事都不私圖好爭，也不貪圖虛榮，只要心思卑微，各人看別人比自己強；⁴各人不單看重自己的長處，也看重別人的。

But this, too, produced its effects. The apostle desired that their joy should be full, and that unity among the Philippians should be perfect; for his absence had allowed some seeds of disunion and disaffection to germinate. Love had been sweetly and powerfully demonstrated by the gift they had sent to the apostle. Consolation in Christ, comfort of love, fellowship of the Spirit, tender mercies were displayed in it, giving him great joy.
但是這個見證也會產生相應的影響。使徒希望他們的喜樂可以滿足，腓立比信徒之間的聯索可以得到成全；因為他不在腓立比這裏的時候，一些彼此不合和不滿情緒的種子可能會萌芽。藉著他們送給使徒的餽贈，把他們甜蜜而有力的愛彰顯出來。基督裡的安慰，愛的安慰，那靈的交通，溫柔的憐憫都顯示在其中，帶給使徒極大的喜悅。
Let them then make this joy perfect by the full establishment of this same bond of love among themselves, by being of one accord, of one mind, having the same love for each other, being all like-minded, allowing no rivalship or vain-glory to display itself in any way. Such was the apostle's desire. Appreciating their love towards himself, he wished their happiness to be complete through the perfecting of that love among themselves: thus would his own joy be perfect. Beautiful and touching affection! It was love in him which, sensible to their love, thought only of them. How delicate the way in which a kindness, which precluded reproof, made a way for what really was one, and which a heart that added charity to brotherly love could not leave unuttered!
藉著他們之間這種相同之愛的聯索充分的建立起來，藉著同心合意，眾人一條心，對彼此有相同的愛，他們所有的心思都相同，不允許一點爭競或虛榮以任何方式出現，讓他們使這個喜樂得以滿足。這就是使徒的盼望。使徒欣賞他們對他自己的愛，他希望藉著完全他們之間的愛，來成全他們的喜樂：因此，使他自己的喜樂得以完全。何等美麗動人的情感！因著保羅感受到他們的愛，所以他裏面的愛只想到他們。這樣的恩慈排除了責備，並且以細緻的方式為那真實的一開創出一條道路來，藉著這條道路，在兄弟相愛上，添加上不能不說出來的愛！

"He humbled Himself": God has "highly exalted Him" in His just judgment and righteousness
因著基督“降卑祂自己”：因此神在祂公正的審判和公義中“將祂升為至高”(二5～11)

⁵你們裏面要思念基督耶穌裏面所思念的：⁶祂本有神的形狀，不以自己與神同等為強奪之珍，緊持不放，⁷反而倒空自己，取了奴僕的形狀，成為人的樣式；⁸既顯為人的樣子，就降卑自己，順從至死，且死在十字架上。⁹所以神將祂升為至高，又賜給祂那超乎萬名之上的名，¹⁰叫天上的、地上的和地底下的，在耶穌的名裏，萬膝都要跪拜，¹¹萬口都要公開承認耶穌基督為主，使榮耀歸與父神。
Now the means of this union, of the maintenance of this love, was found in the abnegation of self, in humility, in the spirit that humbles itself in order to serve. It was this which perfectly displayed itself in Christ, in contrast with the first Adam. The latter sought to make himself like God by robbery, when he was in the form of a man, and strove to exalt himself at God's expense; being at the same time disobedient unto death. Christ, on the contrary, when He was in the form of God, emptied Himself, through love, of all His outward glory, of the form of God, and took the form of a man; and, even when He was in the form of a man, still humbled Himself. It was a second thing which He did in humbling Himself as God, He emptied Himself; as man, He humbled Himself, and became obedient unto death, even to the death of the cross. 現在，這種一，這種維持愛的方式，是在捨己裏，是在謙卑裏，是在為了服事而降卑自己的靈裏。正是這一點在基督裡完美地展現出來，與頭一個亞當相反。後者試圖藉著強奪使自己像神，當他在人的形象裏，努力高舉自己而犧牲神的利益；並且同時亞當因著不順服神而死亡。基督剛好相反，當祂有神的形象的時候，卻因著愛，將祂所有外在的榮耀，神的形象都倒空了，並且取了人的形象；而且，甚至當祂在人的形象裏的時候，仍然降卑自己。這是祂作的第二件事，作為神，祂降卑自己，倒空祂自己；作為一個人，祂降卑自己，順從至死，甚至死在十字架上。
God has highly exalted Him; for he who exalts himself shall be humbled? but he who humbles himself shall be exalted. Perfect love, glorious truth, precious obedience! A man by the just judgment and act of God is exalted to the right hand of the throne of the divine Majesty. What a truth is the Person of Christ! What a truth is this descent and ascension by which He fills all things as Redeemer and Lord of glory! God come down in love, man ascended in righteousness; entire love in coming down, entire obedience by love also. Worthy from all eternity as to His Person to be there, He is now as man exalted by God to His right hand. It is an act of righteousness on God's part that He is there; and our hearts can take part in it, rejoicing in His glory — rejoicing also that by grace we have part in it as to our own place.
因此神將祂升為至高；因為高抬自己的人會謙卑自己嗎？但祂降卑自己必被高昇。這是何等完全的愛，這是何等榮耀的真理，這是何等寶貴的順服！一個藉著公義的審判和神的行動的人，被高升到神聖權能的寶座右邊。基督的身位是何等的真理！這位從天降下又被高升，藉此祂成為救贖主和榮耀之主，充滿萬有，這是何等的真理！神在愛中降臨，人在公義中上升；神在全然的愛裏降臨，也憑著愛全然順服。從永遠裏祂的身位直到祂來到地上這裏都是有價值的，如今祂以人的身分被神高舉在祂的右手。祂站在那裡是因著神公義的行為；因此我們的心也可以有份於那個地位，在祂的榮耀歡喜快樂，我們也因為有份於那個地位作為我們自己的地位而歡喜快樂。

The Lord's humiliation proof that He is God;
His highest place and supremely glorious name
主的降卑證明祂是神；祂至高的地位和極其榮耀的名

His humiliation is a proof that He is God. God only could leave His first estate in the sovereign rights of His love; it is sin for any creature to do so. It is also a perfect love. But this proof is given, this love accomplished, in the fact that He is man. What a place has He acquired for us in Himself! But it is of Him, not of us who are its fruits, that the apostle thinks. He rejoices in the thought of Christ's exaltation. God has exalted Him to the highest place, and given Him a name which is above every name, so that everything in heaven and earth, and even in infernal regions, must bow before this exalted man, and every tongue confess that Jesus Christ is Lord to the glory of God the Father.
祂的降卑證明祂是神。神只能將祂的第一個產業留在祂愛的主宰權能的權利裏；任何受造之物若是這樣做都是罪。我們在祂是一位人的事實上，得著這愛完成了的證明。祂在自己裏面為我們所得到的是何等的地位！但是，使徒所想的是這個地位是祂的，不是我們的，我們是它的果子。他因想到基督得高舉而喜樂。神已將祂高舉到最高處，並且賜給祂一個超乎萬名之上的名，使天上地上一切，甚至在地的深處，都在這個高升之人的面前下拜，萬口都要承認耶穌基督為主，使榮耀歸與父神。

Jesus owned as Lord of all throughout the whole creation
耶穌在整個創造中都是萬有的主

It will be remarked here, that it is the lordship of Christ that is presented in this passage, not His divinity in itself. His divinity is indeed the primary point of departure. All in fact has its origin there — the love, the self-renunciation, the humiliation, the marvellous condescension.
這裡著重要說的是，在這段經文中所陳明的是基督作主的權位，而不是著重在祂的神性。祂的神性確實是主要的出發點。事實上萬有都是起源於這裡：就是這愛，捨己，虛己，奇妙的降卑。
Nothing of all this could have been, or would have its value, without the former; but it is of the Lord, complete in His Person in the position which He took as man — it is of Him who humbled Himself, who when He had gone down to the lowest possible place, was exalted by God; it is of Jesus, who could, without exalting Himself, be equal with God, but who emptied Himself, who went down even into death, that the apostle speaks: of Jesus, Lord of all, and who, thus exalted as man, shall be owned as Lord throughout the whole creation to the glory of God the Father.*
如果沒有前者(祂的神性)，所有這一切都不可能存在，或者沒有它的價值；但這是屬於主的，完全在祂所取之人的地位上，是屬於降卑自己的主，當祂下到地的最低之處時，祂被神高舉；這是屬於耶穌的，祂與神平等，但祂沒有高舉自己，反而倒空自己甚至進入死，也就是使徒所說的：耶穌，萬有之主，以及被如此高舉的人，在整個創造過程中作為主，使榮耀歸與父神*{註5}。
{*Observe also, that it is not with regard to that which He suffered, as the effect of His submission to the will of God in the position which He took, that Christ is here presented as our pattern. It is in His voluntary humiliation, the fact that in love He took the last — the lowest — place, that we are called to follow Him. Love serves, love humbles itself — readily takes the meanest position (meanest according to the pride of man) in order to serve, and delights in it. Christ acted from love; He chose to serve. Christ chose to take the low place — He who was able to humble Himself — and we?}
*{註5}也要注意，這不是關於祂所受的苦，而是在祂所取的地位上，順從神的旨意所產生的影響，基督在這裡所呈現的成為我們的榜樣。這是在祂自願的降卑裏，在愛中祂取了最後，就是最低的地方的事實，我們被呼召來跟隨祂。是這愛來服事，是愛降卑自己，就是隨時站在最低微的地位（照著人的驕傲來看是最低賤的地位），為著要來服事，並在服事上感到喜悅。基督的行動是來自於愛；祂選擇了服事。基督選擇站在低微的地位上，祂能夠降卑自己，而我們如何呢？
The obedience of Christ applied for instruction; engaged with the enemy without Paul's aid, but not deprived of God and His work in them
基督的順服應用於教導；在沒有保羅幫助的情況下與敵人交戰，但在他們身上沒有被奪去神和祂的工作(二12～16)
¹²這樣，我親愛的，你們既是常順從的，不但我與你們同在的時候，就是我如今不在的時候，更是順從的，就當恐懼戰兢，作成你們自己的救恩，¹³因為乃是神為著祂的美意，在你們裏面運行，使你們立志並行事。¹⁴凡所行的，都不要發怨言，起爭論，¹⁵使你們無可指摘、純潔無雜，在彎曲悖謬的世代中，作神無瑕疵的兒女；你們在其中好像發光之體顯在世界裏，¹⁶將生命的話表明出來，叫我在基督的日子，好誇我沒有空跑，也沒有徒勞。
The apostle's heart enlarges whenever he speaks of the Lord Jesus; but he turns to the objects of his solicitude; and as he had spoken of the self-renunciation and the humiliation of Christ, as a means of union which would take all occasion from carnal rivalship, he has also been led to speak of the obedience of Christ in contrast with the first Adam and the flesh. He now applies this principle, also, for the instruction of the Philippians: "Wherefore," he says, "my beloved, as ye have always obeyed." And here the effect of his absence and removal from the work is introduced — "not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for," he adds, "it is God which works in you, both to will and to do." That is to say, while he was among them he had laboured; now they were themselves engaged with the enemy, without the aid of Paul's presence and spiritual energy; but God Himself wrought in them, and they ought to work so much the more earnestly in that they found themselves in such a warfare, God Himself being engaged for them as acting in them for this conflict, and they themselves striving in their own persons, directly with the power of the enemy. This was not the moment to boast in their little gifts, on account of the absence of that which had thrown them into the shade, nor to be at strife among themselves.
每當他說到主耶穌的時候，使徒的心就會擴大；但他轉向他關心的對象；要他們學習他所說基督的捨己和降卑，好除掉肉體所有爭競的機會，這才是合一的的方法，他也提到基督的順服與頭一個亞當和肉體的對比。他現在也將這個原則應用於給腓立比信徒的教導上：他說“這樣，我親愛的，你們既是常順從的”，在這裡引進了他不在腓立比和離開在那裏的工作的影響 ，“不但我與你們同在的時候，就是我如今不在的時候，更是順從的，就當恐懼戰兢，作成你們自己的救恩；他補充說“因為，乃是神為著祂的美意，在你們裡面運行。“，也就是說，當他在他們中間的時候他勞苦過；現在他們自己要與敵人交戰，沒有保羅同在和屬靈能量的幫助；但是確有神親自在他們身上行事為人，他們應該更加認真地工作，因為他們發現自己處於這樣的戰爭中，神要親自在他們身上作事為他們爭戰，他們自己也在他們自己裏面，直接與敵人的力量爭戰。這不是誇口他們小小恩賜的時刻，因為沒有那些恩賜就會把他們扔到陰暗裏，也不是在他們自己之間彼此爭鬥的時刻。
On the other hand, if they were deprived of Paul, they were not deprived of God. God Himself wrought in them. This is the great principle, and the great consolation of the epistle. The Christians, deprived of the important aid of the apostle, are cast more immediately on God. The apostle himself, separated from the assembly, finds his own consolation in God; and commits the assembly in its lack of his personal care, to God Himself, in whom he had himself found this consolation.
另一方面，即使他們沒有保羅，他們也不會沒有神。神要親自在他們身上行事為人。這是偉大的原則，也是本書信最大的安慰。沒有使徒重要幫助的基督徒，更要立刻投靠在神身上。使徒本人雖然與教會分開，但在神裏面，他能找到他自己的安慰；並且把在沒有他個人照顧下的教會交給神自己，在神自己身上他找到了這個安慰。

Exhortation to work because God wrought in them; two views of the Christian勸勉工作，因為神在他們身上作事；基督徒的兩種觀點

It is to be carefully remarked here, that it is the very opposite of an exhortation to our own working in contrast with God's effectual power. "Your own" is in contrast with Paul in his absence, who had laboured for them, because God did work in them to will and to do. They were to work, because, if Paul was absent, God wrought in them.
在這裡需要仔細注意，勸勉我們自己的工作，正好與神有效的能力相對。“你們自己(12)”與保羅不在的情況形成對比，他曾為他們勞苦過，因為神確實在他們裏面工作，使他們立志並行事為人。他們要作工，因為如果保羅不在，神也要在他們身上作工。
I have noticed already that salvation, every blessing, is looked at everywhere in this epistle as at the end of the Christian's course, even the manifestation of their righteousness (Phil. 3:9).
我已經注意到，救恩，每個祝福，在本書信裏到處都有，就像在基督徒課程結束的時候，甚至成為他們義的彰顯（腓立比書三章9節並且給人看出我是在祂裡面，不是有自己那本於律法的義，乃是有那藉著信基督而有的義，就是那基於信、本於神的義。）
This passage is an example. There are two ways the Christian is seen in the New Testament. In Christ — here is no progress, no question: he is accepted in Him — a complete, perfect, present state. But he is also a pilgrim upon earth, having to attain the goal: so always in Philippians. This gives occasion to every kind of exhortation, warning and "if." Thus he learns obedience and dependence — the two characteristics of the new man. But with this he is led to the sure infallible faithfulness of God to bring him through to the end, and bound to reckon on it. See 1 Corinthians 1:8, which I cite because they were going on very badly; but passages abound.
這段經文就是一個例子。在新約聖經裏可以看到基督徒有兩條道路。在基督裡，這裡沒有進展，也沒有問題：信徒被接納在基督裡面，在基督裡這是一個完整，完全，現實的光景。但是信徒在地上是寄居的，必須要達到目標：在腓立比信徒身上總是這樣。這給了使徒提出各種勸誡，警告和“如果”的機會。因此，他學會了順服和依靠，這是新人的兩個特徵。但是藉著這種方式，他被引導到神永不敗落的信實那裏去，把他帶到終點，並且必然要承認它。參見哥林多前書一章8節(⁸祂也必堅固你們到底，使你們在我們主耶穌基督的日子無可指責。)，我引用這節，是因為哥林多信徒他們非常糟糕；但是那段經文卻是豐富的。
Diligence and earnestness ought to characterise the walk of Christians in these circumstances, in which immediate connection with God and personal conflict with the enemy have to be realised.
在這種情況下，勤奮和認真應該是基督徒行事為人的特徵，在這種情況下，信徒必須瞭解，他需要立即與神聯結，並與敵人發生個人爭戰。
Unity of spirit and godly walk; heavenly lights amid the world's moral darkness — what Christ was
靈與敬虔行事為人的聯合為一；屬天之光照耀在這世界道德的黑暗裏，基督是什麼
The apostle returns to the spirit of meekness and peace, in which the fruits of righteousness are sown. "Do all things," he says, "without murmurings and disputings, that ye may be blameless and harmless, the sons of God in the midst of a crooked and perverse generation, among whom ye shine as lights in the world, holding forth the word of life": a very striking passage, because it will be found that in every member of the sentence it is an exact statement of what Christ was. Whatever may be the circumstances in which the assembly is found, such, as respects itself, should ever be its state and its walk. Grace sufficient for this is ever there in Christ.
使徒回到溫柔與和平的靈，在這樣的靈裡他播下義的果子。他說， “凡所行的，都不要發怨言，起爭論，使你們無可指摘、純潔無雜，在彎曲悖謬的世代中，作神無瑕疵的兒女；你們在其中好像發光之體顯在世界裡，將生命的話表明出來，“：這是一段非常引人注目的經文，因為在這句子裏的每個部分都能看見對基督所是明確的陳述。教會無論在甚麼情況裏，對於它(教會)本身來說，這些都是它該有的光景和它該有的行事為人。對此事提供充分供應的恩典永遠是在基督裏。
The apostle's work and reward and the assembly's blessing
使徒的工作和獎賞以及教會的祝福(二17～18)
¹⁷然而，即使我成為奠祭，澆奠在你們信心的祭物和供奉上，也是喜樂，並且與你們眾人一同喜樂。¹⁸你們也要同樣喜樂，並且與我一同喜樂。
Unity of spirit among themselves by grace, and a walk according to God, in order that they may be as heavenly lights amid the moral darkness of this world — always carrying, and thus holding forth, the word of life: such was the apostle's desire. They would thus give proof by the constancy and practical effect of their faith, that the apostle had not run or laboured in vain; and they would themselves be his glory in the day of Christ. Oh, if the assembly had continued such! Be that as it may, Christ will be glorified. The apostle thus unites his work and the reward in the day of Christ with the blessing of the assembly. He would not be separated from it in his death. This union of heart and faith is very touching. He presents himself as capable of being poured out (that is to say, his life) upon the sacrifice and service of the Philippians' faith.
藉著恩典合一的靈在他們之間，以及照著神行事為人，使他們能在這道德黑暗世界中成為屬天的光，也就是常帶著，並且從而延伸出生命之道：這就是使徒的盼望。因此，他們會藉著他們信仰的堅定性和實際果效來證明，使徒沒有空跑，也沒有徒勞；在基督的日子，他們自己就是他的榮耀。哦，如果教會能繼續這樣的話！儘管如此，基督將會得榮耀。因此，使徒將他的工作和在基督的日子裡的獎賞與教會的福分聯在一起。在他死後不會與它(教會的福分)分開。這種心與信的聯合是非常感人的。他表現出它能夠澆奠(也就是說，他的生命能夠澆奠）在腓立比信徒信心的祭物和服事上。
They had shown their devotedness to Christ in thinking even of His servant; and he looks upon all their faith as an offering to the Saviour and to God; looking at them, Christ's people, as the substance of the offering, the great thing, himself only as a libation his life poured out upon the offering.
他們甚至在思念祂僕人的事上表現出他們對基督的忠誠；使徒將他們所有的信心視為獻給救主和神的祭物；使徒看著他們這些基督的子民，他們才是奉獻的實質，是獻給神偉大的事，而他自己只是作為奠祭 — 他的生命願意澆奠在這些祭物上。
Perhaps his life would be poured out in the service of the gospel, to which they consecrated themselves on their part, and be a seal to this offering of theirs, which was dedicated to God by this sacred bond with the apostle.
這句話也許是指他的生命將澆奠在福音的事奉上，他們將自己奉獻在福音的事工上，並成為他們這些祭物的印記，這是藉著信徒與使徒之間神聖的聯索獻給神的。
He rejoiced, if it were so, that his life was poured out: it would crown his work for the Gentiles. He desires too that they also in the same spirit should rejoice in the same thing. It was all one thing, their faith and his, and their common service, offered to God, and well-pleasing to Him; and the most exalted proof of it should be the source of the most sacred joy.
如果是這樣的話，他要因此歡喜，他的生命就要澆奠在其上：這將成為他為著外邦人工作上的冠冕。他也希望他們能以同樣的靈，在同樣的事上歡喜快樂。他們和他的信心，以及他們共同的事奉，都是一件獻給神的事，並會使祂非常喜悅；信心和事奉最崇高的證明，就是成為最神聖喜樂的源泉。
This world was not the real scene of that which was going on: what we behold here in connection with the divine work is but the outside. The apostle speaks this language of faith, which ever sees things as before God.
這個世界並不是那些正在發生之事的真實場景：我們在這裡所看見神聖的工作只是外表。使徒用信心的語言來描述，好像在神面前看見所有的事一樣。

Timotheus to be sent to the Philippians
提摩太被打發去腓立比(二19～24)
¹⁹我在主耶穌裏，盼望快打發提摩太到你們那裏去，叫我知道關於你們的事，也可魂中快慰。²⁰因我沒有人與我同魂，真正關心你們的事，²¹因為眾人都尋求自己的事，並不尋求基督耶穌的事。²²但你們知道提摩太蒙稱許的明證，他為著福音與我一同事奉，像兒子待父親一樣。²³所以我一旦看出我的事要怎樣了結，就盼望立刻打發他去；²⁴但我在主裏深信，我自己也必快去。
Nevertheless his watchful care did not cease, although he committed the Philippians to God. It is always thus. The love and the faith which commit everything to God do not cease to think according to God of that which is dear to Him. Thus in 1 John, chapter 2, the apostle, while saying that the little children in Christ needed not that any one should teach them, yet instructs them with all tenderness and foresight. Here also the apostle, full of holy solicitude for these souls who were dear to Christ, hopes soon to send Timotheus that he may know their state.
然而，儘管他將腓立比信徒交給神，但他並沒有停止警醒照顧他們。事情總是如此。雖然使徒憑著愛和信把一切都交託給神，但是使徒仍然不會停止照著神對祂所珍視的信徒來思考。因此，在約翰壹書第二章(27節)，使徒雖然說，基督裡的孩子不需要任何人教導他們，但他也說要用所有的溫柔和遠見來教導他們。在這裡，使徒向著這些對基督來說是寶貴的魂，也充滿了聖別的關懷，希望很快就能打發提摩太到他們那裏去，好叫使徒知道他們的光景。

²⁷你們從祂所領受的膏油塗抹，住在你們裏面，並不需要人教導你們，乃有祂的膏油塗抹，在凡事上教導你們；這膏油塗抹是真實的，不是虛謊的，你們要按這膏油塗抹所教導你們的，住在祂裏面。
But the condition of things is evident. He sends Timotheus because he had no one else in whose heart the same feelings towards them flowed forth from the same spring of love. All sought their own interests, not those of Jesus Christ. What an exercise for faith! But what an occasion for its exercise!
但事情的情況很明顯。他打發提摩太，因為他沒有其他人心中對他們有從同一個愛的泉源流出同樣的情感。因為所有人都追求自己的利益，而不是耶穌基督的利益。這對信仰是何等的操練！但又是何等操練的機會！
Still, with regard to Timotheus, these beloved Philippians should receive him with a heart that responded to the apostle's confidence. They knew how he had served Paul in the gospel. The bonds of love in the gospel are but the stronger — God be praised — when all grows cold. And observe, that God carried on His work, when as to the common testimony of the assembly, everything failed through a coldness which oppressed the apostle's heart; for God does not weary in His work. This bond however does not fail here with the Philippians either. As soon as Paul knew how it would go with himself, he would send Timotheus to them; but, as he had said, he had confidence in the Lord that he himself should come shortly.
儘管如此，關於提摩太，這些蒙愛的腓立比信徒應該以回報使徒信賴的心接納他。他們知道他是如何在福音裡服事保羅的。神是當受頌讚的，當所有人都變冷淡的時候，福音裏面那條愛的聯索卻變得更強大。並且我們看見，神會繼續祂的工作，因為神不會對祂的工作感到厭煩；至於教會的共同見證，每件事都因為信徒的冷淡而失敗，這件事壓在使徒的心上。然而，與腓立比信徒的這種聯索卻不會失敗。一旦保羅知道它(聯索)會與自己同去，因此他就打發提摩太到他們那裏去；但是，正如他所說，他對主有信心，他自己應該很快也會過來。

Epaphroditus and his service: a testimony of Christian love
以巴弗提與他的服事：基督徒愛的見證(二25～27)

²⁵然而，我認為必須打發以巴弗提到你們那裏去，他是我的弟兄、同工、並一同當兵的，也是你們的使徒，和供應我需用的供奉者。²⁶他很想念你們眾人，並且極其難過，因你們聽見他病了，²⁷他實在是病了，幾乎要死；然而神憐憫他，不但憐憫他，也憐憫我，免得我憂上加憂。
But there was also Epaphroditus, who had come from the Philippians to carry their testimonial of affection to the apostle; and who, the faithful instrument and expression of their love, had risked his own life and suffered from dangerous sickness, in order to accomplish their service. This fine testimony of christian love breaks out here on every side. Epaphroditus so counts upon the love of the Philippians, that he is much troubled, because they had heard he was sick. He reckons on the feeling they had towards him — the place he had in their affections.
但還有以巴弗提，他來自腓立比，帶來他們對使徒情感的見證；這位忠誠的器皿帶來腓立比信徒愛的表達，為了完成服事，他冒著生命危險，並罹患幾乎要死的病。這個基督徒之愛的美好見證在這裡、往各方面爆發開來。以巴弗提非常依賴腓立比信徒的愛，因為他們聽說他病了，這使他非常困擾。他依靠並指望他們對他的愛，就是他保存他們情感的地方。
Would it not be thus with an affectionate son, who knew that his mother had heard such tidings of him? He would hasten to inform her of his recovery, in order to tranquillise a heart whose love he knew. Such is christian affection, tender and simple, confiding, because pure and unsuspicious, and walking in the light of God — walking with Him and in the affections which Christ had consecrated as man. Divine love, no doubt, goes higher; but brotherly love, which acts before men and as the fruit among men of that divine love, displays itself thus in grace.
難道這不是一個有情感的兒子，他知道他的母親聽到他這樣的消息而有的反應嗎？他會趕緊告訴她他的康復，好安撫一個他所認識之人愛他的心。這就是基督徒的情感，溫柔而單純，信賴，因為純潔和不懷疑，在神的光中行事為人，就是與祂一同行動，並在基督作為一個人奉獻祂自己的情感中與祂一同行事為人。毫無疑問，神聖的愛會升的更高；但兄弟相愛，就是在人們面前的行動，作為在人們當中那神聖之愛的果實，要在恩典中把兄弟相愛顯明出來。
The apostle responds to this affection of the Philippians for him who taught them and laboured in the Lord for them (the Holy Ghost also remembers it here), and he sends back Epaphroditus, encouraging and seeking to sustain this feeling in the heart of the Philippians. He takes part in it himself, and brings into it God's own tender love. Paul would have had sorrow upon sorrow (and he had much already), if the Philippians had lost their beloved servant and messenger by means of the services he had rendered them; but God had spared Epaphroditus and the apostle himself. He would however have them assured of it by the presence of Epaphroditus again among them; and thus the apostle's own heart freed from all anxiety, would be also relieved. What a picture of mutual love and kind solicitude!
使徒回應腓立比人對於他的愛，因為他教導他們並在主裏為他們勞苦（聖靈也在這裡記念），並且他把以巴弗提送回腓立比去，鼓勵並試圖在腓立比信徒心中維持這種感覺。他親自有分於這個感情，並將神自己溫柔的愛帶入這個感情裏。如果腓立比信徒因著他服事他們而失去了他們所愛的僕人和信使(指以巴弗提生病)，保羅就會憂上加憂（並且他已經有很多憂愁）了。但神保守了以巴弗提和使徒本人。然而，藉著以巴弗提在他們中間再次出現，神就可以讓他們確信神保守僕人的事；因此使徒自己的心也能從一切憂慮中解脫出來，他也能鬆一口氣。這真是一幅彼此相愛和關懷的畫面！
Compassions and affections for God's labourers; a precious chain of love
對神的工人們的熱情和情感；珍貴愛的聯結(二28-30)
²⁸所以我越發急切打發他去，叫你們再見到他，就可以喜樂，我也可以少些憂愁。²⁹因此你們要在主裏歡歡喜喜的接待他，並且要尊重這樣的人，³⁰因他為基督的工作，冒著性命的危險，幾乎至死，要補足你們在供奉我的事上所有的短缺。
And observe the ways in which God, according to the apostle, takes part in it. What are presented to us here are His compassions, not the counsels of His love, but compassions worthy of God, and affections of which He approves among men. These affections and this value for labourers are sometimes feared; and so much the more so, because the assembly has in fact to disentangle itself from all false dependence on man. But it is in the entire failure of manifested strength and outward organised bond, through the apostle's absence, that the Spirit of God develops the play of these inward affections and bonds for the instruction of the assembly; as he acknowledges all that remains of the ruins of its primitive position and its outward bonds. He does not create these anew; but he acknowledges that which still exists.  
並且照著使徒的說法，我們可以看見神是怎樣有份於保守僕人的事。這裡所呈現給我們的是祂的憐憫，不是和祂愛的旨意有關，而是和配得過神的憐憫有關，以及配得過祂在信徒中間所驗證的情感。神這些向著工人的情感和賦予他們的價值，有時候是令人畏懼的；而且教會在實際上更是已經將它自己從對人所有虛假的依賴中脫離出來，因此這樣的畏懼更有甚之。雖然教會被暴露出來的力量和外在有組織的聯索完全失效，但是，藉著使徒不在這裏，神的靈發展出這些內在的情感和聯索，為著教導教會；正如保羅承認，教會原初的地位及教會外在的聯索目前只有一點殘渣留下來。使徒不會重新創立這些；但他承認那些仍然存在教會裏面。
It is only the first verse of the epistle which speaks of this — no more was needed; but the inward bonds he develops largely, not as doctrine, but as fact. God Himself, the apostle, his faithful Timotheus, the valued servant of the Philippians, who was so dear to them, and the fellow-labourer of Paul, the servant of the Lord, the Philippians themselves, all have their part in this precious and beautiful chain of love.
The graciousness of the christian life is thus developed in every part of this chapter; the delicacy of his reproof of the spirit of division; his sending Timothy when he can let them know how it went with him, but Epaphroditus at once because they had heard he had been sick. This graciousness, and consideration of others, note, connects itself with a Christ who humbles Himself. A lowly Christ humbling Himself from Godhead-form down to death, is the spring of lowly graciousness; an exalted One sought in glory, the spring of energy which counts all to be dross and dung to win Him.
只有本書信的第一節才說到這一點(恩典與平安)，不再需要提起了；但他發展的內在聯索在很大程度上不是教義，而是事實。神自己，使徒，忠心的提摩太，腓立比的寶貴僕人，對他們是很珍貴，以及保羅的同工，主的僕人，腓立比信徒他們自己，都在這寶貴和美麗之愛的聯索裏。因此，基督徒生活的謙讓宜人在本章的每一部分都得到了發展；他責備分裂之靈的微妙性；他打發提摩太的時候，他可以讓腓立比信徒知道它(打發的事) 提摩太是怎麼和他同工的，但是使徒立刻打發以巴弗提去腓立比是因為他們聽說他病了。讀者請注意，這個謙讓宜人和為他人考量，把它自己與這位降卑自己的基督聯在一起。一位卑微的基督，祂自己離開神格成為一位順服的人甚至降卑至死，因此祂成為卑微、謙讓宜人的泉源；這位被高舉的人，在榮耀中尋得能量之泉，使保羅算萬事如渣滓和糞土為要贏得基督。

Ch3
腓立比書第三章

Full enjoyment: its prevention and preservation in Christian experience
充分享受：在基督徒的經歷中的預防和保守(三1)
¹還有，我的弟兄們，你們要在主裏喜樂。把同樣的話寫給你們，於我並不為難，於你們卻是妥當。
After all it was in the Lord Himself that they had to rejoice, and the apostle now puts them on their guard against that which had eaten away the life of the assembly, and produced the painful fruits that filled his heart with anguish, and the deplorable consequences of which we see at this day, even as he foretold — consequences which will yet ripen for the judgment of God. Be this as it may, the Lord does not change. "Rejoice," he says, "in the Lord." There all is sure.
畢竟他們必須在主自己身上喜樂，使徒現在使他們防備那些吞噬教會生活的東西，並使他們產生痛苦的果子，使保羅的心充滿痛苦，令人遺憾我們在今天看到的後果，甚至他預言過了，那些要目前尚未成熟將來的結果必受神的審判。儘管如此，主總是不會改變。使徒說，“在主裡喜樂”。一切都是肯定的。That which might prevent their thus rejoicing is developed, as well as the true knowledge of Christ, which preserves us from it: not here according to the doctrine and the practice that belong to the high position of the assembly's union with a glorified Christ as His body, nor according to the unity which flows from it. This is the subject of the Ephesians. Neither is it according to the urgent necessity of cleaving to the Head, because all fulness is in Him. This is the instruction of the epistle to the Colossians. But, in accordance with the general character of the epistle, the subject is here treated in connection with the personal experiences of the Christian, and, in particular, of the apostle.
那些可能會妨礙他們因此喜樂的事，以及妨礙他們對基督真正的知識得以發展的事，對基督真正的認識可以保守我們免於事到妨礙：不是照著在天上的教會作為祂的身體與榮耀的基督聯合而來的教導和實踐，也不是照著從這個聯合流出來的一。那是以弗所書的主題。它也不是照著有迫切需要與元首連結，因為一切的豐滿都在祂裡面。那是歌羅西書信的教導。但是，照著腓立比書的一般特質來看，這裡的主題與基督徒個人的經歷，特別是與使徒的經歷有關。
Accordingly — as was seen in his personal combats and sorrow — he finds himself on the road to the full enjoyment of this object whom he has learnt to know, and the state which his heart desires. This ought to be the Christian's experience, for, if I am united by the Spirit to the Head as a member of the body of Christ, and if by faith I apprehend this union, it is none the less true that my personal experience (although this faith is its basis) is necessarily in connection with the paths which I follow in order to reach the glory this entitles me to. Not that the sentiments awakened by that which I encounter on this path either falsify or contradict my position in Christ, or destroy the certainty of my starting-point.  
因此，正如我們在徒個人的戰鬥和悲傷中所看到的那樣，他發現自己正在走在通往充分享受這個目標的道路上，就是他已經學會認識的目標，並且這是他心中所渴望的光景。這應該是基督徒的經歷，因為如果我藉著那靈與頭聯合成為基督身體的肢體，並且如果我憑著信心認識這個聯合，那麼儘管我個人經歷就是如此的真實（儘管這種信仰是它(經歷)的基礎）必然與我跟隨為要達到使我有權得著榮耀的道路有關。並不是說我的情緒被我在這條道路上遭遇的事喚醒，不論那件事是歪曲或是抵觸我在基督裡的地位，或者使我起點的確定性遭受破壞。
But, while possessing this certainty, and because I possess it, I know that I have not in fact reached the result of this position in glory. Now, in this epistle, we are on the road, we are individualised in our relations with God; for experience is always individual, although our union with each other as members of Christ forms a part of this experience.
而是，雖然我有這個確定性，並且因為我擁有它，但我知道實際上我還沒有在榮耀中達到這個地位該有的結果。現在，在這封書信裏面，我們在這道路上，我們在個人與神的關係裏；因為經歷總是個人的，雖然我們與同作基督的肢體彼此聯合，也是構成這個經歷的一部分。

Warnings and instructions against leaving a known and glorified Christ to return to Judaism
使徒警告和指示信徒不要離開我們所認識和得榮的基督回去猶太教(三2～3)
²你們要提防犬類，提防作惡的，提防妄自行割的。³真受割禮的，乃是我們這憑神的靈事奉，在基督耶穌裏誇口，不信靠肉體的。

In Philippians 3 Paul resumes his exhortation; but it was not burdensome to him, and it was safe for them (danger being present and his tender love watchful), to renew his warnings and instructions respecting the admixture of Judaising principles with the doctrine of a glorified Christ. It was in fact to destroy the latter and to reinstate the flesh (that is, sin and alienation from God) in its place. It was the first man, already rejected and condemned, and not the second Man. Yet it is not in the shape of sin that the flesh appears here, but in that of righteousness, of all that is respectable and religious, of ordinances which had the venerable weight of antiquity attached to them, and as to their origin, if all had not been done away in Christ, the authority of God Himself.
在腓立比書第三章保羅重新開始他的勸勉；但這樣勸勉他們對使徒來說並不為難，對他們來說卻是妥當的（他以溫柔的愛像信徒警戒危險存在著），要更新他關於猶太教原則與得榮基督的教導混合的警告和指示。事實上，仇敵要摧毀的是後者(基督)，並在(基督)的位置恢復肉體（就是犯罪並遠離對）的位置。這是頭一個人，他被棄絕和定罪，這不是第二個人。然而，在這裡肉體不是以罪的形狀出現，而是以義的形狀出現，以所有可敬重的和宗教的形狀出現，並以神聖古老有份量之諸多規條的形狀出現，如果在基督裡這些規條沒有被除去，這些規條的起源是神自己的權柄。
To the apostle, who knew Christ in heaven, all this was but a bait to draw the Christian away from Christ, and throw him back again into the ruin out of which Christ had drawn him. And this would be so much the worse, because it would be to abandon a known and glorified Christ, and to return to that which had been proved to be of no value through the flesh. The apostle therefore spares neither the doctrine nor those who taught it.
對於認識在天上基督的使徒來說，這一切只不過是吸引基督徒離開基督的誘餌，並將他再次扔回基督將他帶出來的廢墟裡面。這人將會變得更糟，因為這將使他放棄他所認識並得榮的基督，並回到那已被證實藉著肉體沒有價值的廢墟裏面。因此，使徒既不會容讓這教導，也不會寬容那教導它的人。
Concision or circumcision; real love to Christ gives evil its true character
妄自行割或割禮；對基督真正的愛會暴露邪惡真正的性質

The glory which he had seen, his contests with these false teachers, the state into which they had thrown the assembly, Jerusalem and Rome, his liberty and his prison — all, had gained him the experience of what Judaism was worth as to the assembly of God. They were dogs, evil workers, that is workers of malice and wickedness. It was not the circumcision. He treats it with profound contempt, and uses language, the harshness of which is justified by his love for the assembly; for love is severe towards those who, devoid of conscience, corrupt the object of that love. It was the concision.
使徒所見過的榮耀，他與這些假教師的鬥爭，他們把教會投入的那種光景，耶路撒冷和羅馬，他的自由和他的監獄，這一切經歷都使他得到猶太教對於神教會的價值。使徒的結論：他們是犬類，是作惡的工人，是惡意和邪惡的工人。這不是割禮。他以極其輕蔑的態度對待它，並以極其輕蔑的語言談論它，使徒說出最嚴厲的言詞是因著他對教會極度的熱愛；對於那些沒有良心，敗壞他所愛之對象的人來說，他的愛是嚴厲的。使徒說這是妄自行割。
When evil without shame, and labouring to produce evil under a disgraceful veil of religion, is manifested in its true character, mildness is a crime against the objects of the love of Christ. If we love Him, we shall in our intercourse with the assembly give the evil its true character, which it seeks to hide. This is real love and faithfulness to Christ. The apostle had certainly not failed in condescension to the weak in this respect. He had carried it far; his prison testified it. And now the assembly, deprived of his energy and that spiritual decision which was full of love to all which is good, was more in danger than ever. The experience of a whole life of activity, of the greatest patience, of four years' reflection in prison, led to these forcible and urgent words, "Beware of dogs, beware of evil workers, beware of the concision." The doctrine of the epistle to the Ephesians, the exhortation of that to the Colossians, the affection of that to these Philippians, with the denunciation contained in Philippians 3:2, date from the same epoch, and are marked with the same love.
如果邪惡沒有羞恥心，並且隱藏在可恥的宗教面具底下努力製造邪惡，就要在它真實的性格中被暴露出來，對這邪惡表示溫和就是對基督所愛之對象犯下罪行。如果我們愛祂，我們就會在與教會的交通裏，暴露邪惡的真正性質，就是它試圖隱藏的性質。這才是對基督真正的愛和忠信。在這方面，使徒對於這樣的軟弱的人當然沒有不顯出謙卑來。他把它(邪惡)帶走了；他的監牢證實了這一點。現在，教會被奪去了他的能量和那種對所有的善充滿愛的屬靈決策，教會比以往任何時候都更加危險。因著使徒這一生經歷了整個活動，經歷最大的忍耐，經歷在監牢裏四年的省思，使他說出這些強有力和緊迫的話，使徒說“小心犬類，小心作惡的工人，謹防妄自行割”。使徒在以弗所書裏的教導，在歌羅西書裏的勸誡，在腓立比書裏的情感，以及在腓立比書三章2節中所包含的揭發，都是從同一時代開始，並以同樣的愛為標誌。
But it sufficed to denounce them. Elsewhere, where they were not well known, he gave details, as in the case of Timotheus, who had still to watch over the assembly. It was sufficient now to point out their well-known character. Whatever Judaised, whatever sought to mingle law and gospel, trusting in ordinances and the Spirit, was shameless, malicious, and contemptible. But the apostle will rather occupy himself with the power that delivers from it.
但揭發這些邪惡是要受苦的。在其他地方，它們並不為人所熟知，所以使徒提供了細節，就像提摩太一樣，他仍然需要監督教會。現在使徒已經有充足的經歷來指出它們眾所周知的性質了。無論什麼人想使外邦教會猶太化，無論什麼人想尋求將律法和福音混雜在一起，將信靠規條和那靈混雜，都是無恥的，惡毒的，可鄙的(假教師)。但使徒寧願被救他脫離猶太教的力量充滿自己。
We are the circumcision (that which is really separate from the evil, that which is dead to sin and to the flesh), we who worship God, not in the false pretension of ordinances, but spiritually by the power of the Holy Ghost, who rejoice in Christ the Saviour and not in the flesh, but on the contrary have no confidence in it. We see here Christ and the Spirit in contrast with the flesh and self.
我們是真受割禮的（真正與惡分開，向罪和肉體是死的），我們敬拜神，不是在虛假的規條誡命裏，而是藉著聖靈的力量以屬靈的方式敬拜神，他因著救主基督而不是因著肉體而歡喜快樂，但相反地，他對肉體沒有信心。我們在這裡看見基督和那靈與肉體和己形成鮮明對比。
Paul's righteousness of the flesh, and the excellency of the knowledge of Christ Jesus eclipsing everything
保羅肉體上的義，以及對基督耶穌認識上的超越，使一切都黯然失色(三4-～6)
⁴其實我也可以信靠肉體；若別人自以為可以信靠肉體，我更可以：⁵論割禮，我是第八天受的，我是出於以色列族便雅憫支派，是希伯來人所生的希伯來人；按律法說，是法利賽人；⁶按熱心說，是逼迫召會的；按律法上的義說，是無可指摘的。
Paul might indeed boast, if needful, in that which belonged to the flesh. As to all Jewish privileges, he possessed them in the highest degree. He had outstript every one in holy zeal against innovators. One thing alone had changed it all — he had seen a glorified Christ. All that he had according to the flesh was thenceforth loss to him. It would place something between him and the Christ of his faith and of his desire — the Christ whom he knew. And, observe, that here it is not the sins of the flesh which Christ expiates and abolishes that he rejects; it is its righteousness.
如果需要的話，保羅真的可以自誇屬肉體的事。至於所有猶太人的特權，他在最高程度上也都擁有這些特權。他勝過每一個以聖潔熱情反對改革者的人。只有一件事改變了這一切，就是他看見榮耀的基督。他照著肉體所擁有的一切，從他看見榮耀的基督開始對他都成為損失。在他和他所信並他所盼望的基督之間所能存在的只有他所認識的基督自己。並且，請注意，在這裡，他所棄絕的不是基督所贖回並廢除之肉體的罪行；他所棄絕的是它(肉體)的義。
It has none, we may say; but even if the apostle had possessed any righteousness of the flesh — as, in fact, he did possess it outwardly — he would not have it, because he had seen a better. In Christ, who had appeared to him on the way to Damascus, he had seen divine righteousness for man, and divine glory in man. He had seen a glorified Christ, who acknowledged the poor feeble members of the assembly as a part of Himself. He would have nothing else. The excellency of the knowledge of Christ Jesus his Lord had eclipsed everything — changed everything which was not that into loss. The stars, as well as the darkness of night, disappear before the sun. The righteousness of the law, the righteousness of Paul, all that distinguished him among men, disappeared before the righteousness of God and the glory of Christ.
我們可以說，肉體沒有義；但是保羅即使已經擁有任何肉體的義，事實上，他也確實外在地擁有了它，但他不會繼續擁有它，因為他看見了更好的義。基督在前往大馬色的路上向他顯現，他看見了為著人之神聖的義，以及在人裡面神聖的榮耀。他曾見過得榮的基督，因此他承認教會中即使是貧窮軟弱的肢體也都是祂自己的一部分。他什麼都沒有。因著他認識主基督耶穌的超越性，使他原有的一切都黯然失色，也就是改變一切使凡不是基督的都算做是虧損。星星，以及夜晚的黑暗，都會在太陽面前消失。律法的義，保羅的義，使他在人們中間出名的一切，都在神的義和基督的榮耀面前消失了。
Gain turned to loss and Christ became all
贏得的變成虧損的並且基督成為一切(三7～8)
⁷只是從前我以為對我是贏得的，這些，我因基督都已經看作虧損。⁸不但如此，我也將萬事看作虧損，因我以認識我主基督耶穌為至寶；我因祂已經虧損萬事，看作糞土，為要贏得基督，
It was a thorough change in his whole moral being. His gain was now loss to him. Christ was become all. It was not evil which disappeared — everything that belonged to Paul as advantage to the flesh disappeared. It was another who was now precious to him. What a deep and radical change in the whole moral being of man, when he ceases to be the centre of his own importance; and another, a worthy of being so, becomes the centre of his moral existence! — a divine person, a man who had glorified God, a man in whom the glory of God shone out, to the eye of faith; in whom His righteousness was realised, His love, His tender mercy, perfectly revealed towards men and known by men.
這是他整個屬靈的道德存在上的徹底改變。他所贏得的現在對他是虧損的。基督成了他的一切。所消失的並不是邪惡的，而是屬於保羅肉體上一切的優勢消失了。另一位現在對他來說成為很寶貴的。當他不再是他自己重要性的中心的時後，這樣的改變在一個人的整個屬靈道德存在上，是何等深刻而徹底的改變；另一位，值得的一位，成為他屬靈的道德存在的中心！祂是一位神聖的人，一位得榮之神的人，一位神的榮耀從祂裡面照耀出來的人，照進信仰的眼裡；祂的義在他裡面得以實現，祂的愛，祂溫柔的憐憫，完全向人啟示出來，並且為人所認識。
This was He whom Paul desired to win, to possess — for here we are still in the paths of the wilderness — he desired to be found in Him: "That I may win Christ, and be found in him." Two things were present to his faith in this desire: to have the righteousness of God Himself as his (in Christ he should possess it); and then, to know Him and the power of His resurrection — for he only knew Him as risen — and, according to that power working in him now, to have part in the sufferings of Christ, and be made conformable to His death.
這就是保羅渴望贏得的，渴望擁有的主，因為在這裡我們仍然行在曠野的路上，他希望可以被人發現在祂裡面：“贏得基督，並且給人看出我是在祂裡面。”在這個盼望裡有兩件事出現在他的信仰裡：得著神自己的義當作他的義（在基督裡，他能擁有義）；然後，他要認識祂和祂復活的能力，因為他只知道祂復活了，而且，照著現在在他裡面作工的那能力，使他有分於基督的受苦，並使他模成祂的死。
The death of Christ and the power of His resurrection
基督的死和祂復活的大能(三9～11)
⁹並且給人看出我是在祂裏面，不是有自己那本於律法的義，乃是有那藉著信基督而有的義，就是那基於信、本於神的義，¹⁰使我認識基督、並祂復活的大能、以及同祂受苦的交通，模成祂的死，¹¹或者我可以達到那從死人中傑出的復活。
It was in His death that perfect love had been demonstrated, that the perfect ground of divine and eternal righteousness had been laid, that self-renunciation was practically, entirely, perfectly, manifested in Christ, the perfect object to the apostle of a faith that apprehended it and desired it according to the new man. Christ had passed through death in the perfection of that life, the power of which was manifested in resurrection.
在祂的死裏，已經把祂完全的愛證明出來了，已經奠定了神聖和永遠之義的完全基礎，捨己是在實際上，是完全地在基督裡彰顯出來，照著新人，使這件事對使徒成為信心完全的目標，是使徒所切慕所盼望的。基督在祂生命的完全裏已經經過了死，這生命的能力要彰顯在復活裏。
Paul's desire to follow His Lord and His sufferings, having seen Him in the glory保羅在榮耀中看見了祂，渴望跟隨他的主並與祂的受苦有交通
Paul, having seen this perfection in glory, and being united (weak as he was in himself) to Christ the source of this power, desired to know the power of His resurrection, that he might follow Him in His sufferings. Circumstances held this as a reality before his eyes. His heart only saw, or wished to see, Christ, that he might follow Him there. If death was on the way, he was only so much the more like Christ. He did not mind what it cost, if by any means he might attain. This gave undivided energy of purpose. This is indeed to know Him, as completely put to the test, and thus to know all that He was, His perfection — of love, of obedience, of devotedness — fully manifested; but the object is to win Him as He is.
保羅在榮耀裏看見了基督生命的完全，並且他聯於基督這能力的源泉（因為他自己是軟弱的），盼望認識祂復活的大能，好在祂的受苦裏跟隨祂。環境使這件事在他眼前成為實際。他的心只能看到或者說希望看到基督，使他可以在那裡跟隨祂。如果死即將來臨，那只會使他更像基督了。如果有甚麼方式使他可以達到這個目標，他不會考慮這個代價。這就給他達到這目標不能分割的能量。這個能量就是要確實的認識祂，完全經得起考驗，使他認識祂所是的一切，將祂的完全：包括祂完全的愛，祂完全的順服和祂完全的奉獻，都彰顯出來；但是使徒的目標是如祂所是的贏得基督。
Having seen Him in the glory, the apostle understood the path which had led Him there, and the perfection of Christ in that path. Participating in His life, he desired to realise its power according to His glory, that he might follow Him, in order to be where Jesus was, and in the glory with Him. This is what the Lord said in John 12:23-26. Who had apprehended Him like Paul by the grace of God? Observe here the difference between him and Peter. Peter calls himself "a witness of the sufferings of Christ and a partaker of the glory that shall be revealed"; Paul, a witness of the glory as it is in heaven ("as he is," as John says), desires to share his sufferings. It is the special foundation of the assembly's place, of walking in the Spirit, according to the revelation of the glory of Christ. It is this, I doubt not, which makes Peter say, that in all Paul's epistles — which he acknowledges moreover as a part of the scriptures — there are some things hard to be understood. It took man clean out of the whole ancient order of things.
使徒在榮耀裏看見了祂，就明白了引導祂走到榮耀的道路，以及基督在那條道路上的完全。使保羅有份於祂的生命，他希望照著祂的榮耀認識它(基督的生命)的能力，使他可以跟隨祂，走上耶穌的道路，並與祂一同在榮耀裏。這就是主在約翰福音十二章23-26節所說的話。誰曾藉著神的恩典像保羅一樣認識祂呢？在這裡請注意他和彼得之間的差別。彼得稱自己是“基督受苦的見證人，並同享那將要顯出之榮耀的”；保羅是在天上榮耀的見證人（正如約翰所說，“就像他一樣”），盼望有份於祂的受苦。照著基督榮耀的啟示，它是教會地位特殊的基礎，是在那靈裏行事為人的基礎。我不懷疑，正是這一點，進一步承認保羅書信是聖經的一部分，叫彼得說，在保羅所有的書信中，有些事很難理解。這就可以將人徹底地從整個古老秩序中救出來。
耶穌回答說，人子得榮耀的時候到了。  我實實在在的告訴你們，一粒麥子不落在地裡死了，仍舊是一粒；若是死了，就結出許多子粒來。愛惜自己魂生命的，就喪失魂生命；在這世上恨惡自己魂生命的，就要保守魂生命歸入永遠的生命。若有人服事我，就當跟從我；我在那裡，服事我的人也要在那裡。若有人服事我，我父必尊重他。(約十二23-26)
The righteousness of God in Christ and the knowledge of Christ
在基督裡神的義和關於基督的知識
⁹並且給人看出我是在祂裏面，不是有自己那本於律法的義，乃是有那藉著信基督而有的義，就是那基於信、本於神的義。
Having then seen Christ in glory, there were two things for Paul — the righteousness of God in Christ, and the knowledge of Christ. The first entirely eclipsed everything of which the flesh could boast. This was "mine own," the righteousness of man according to the law. The other was the righteousness of God, which is by faith; that is, man is nothing in it. It is God's righteousness: man has part in it by believing, that is to say, by faith in Christ Jesus. The believer has his place before God in Christ, in the righteousness of God Himself, which He had manifested in glorifying Christ, having glorified Himself in Him. What a position! not only sin, but human righteousness, all that is of self, excluded; our place being according to the perfection in which Christ, as man, has perfectly glorified God. But this place is necessarily the place of Him who has accomplished this glorious work. Christ, in His Person and in His present position,* is the expression of our place: to know Him is to know it.
在榮耀裏看見基督之後，給了保羅有兩件事；神在基督裡的義，以及關於基督的知識。第一件事完全使肉體可以誇口的一切都黯然失色。這是“我自己”，首先有照著律法而有人的義。另一個是神的義，這是藉著信；也就是說，其中沒有任何人的成分。這是神的義：人藉著信得著它，也就是說，藉著在基督耶穌裡的信得著神的義。信徒在基督裡面、在神面前，在神自己的義裏有他的地位，在榮耀的基督裏神得著彰顯，在祂裡面神榮耀了自己。何等的地位！不僅是罪，而且是人的義，這兩樣都是出於己的，都要被排除在外；如今我們的地位是照著基督以人的身分所得著的成全，祂已完全榮耀了神。但這個地位是必然是那完成這榮耀工作之主的地位。在祂的人位裏和祂現今的地位上*{註6}，基督是我們的地位的發表：認識祂就是認識這地位。
{*Not, of course, as to being at the right hand of God — this was personal.}
*{註6}當然，不是在神的右邊，這是基督個人的地位。}
He is there according to divine righteousness. To be there, as He is, is that into which divine righteousness freely, but necessarily, introduces man — introduces us — in Christ. Thenceforth, having seen the righteousness of God in that Christ is there, I desire myself to know what it is to be there: and I desire to know Christ. But in truth this embraces all that He was in accomplishing it. The glory reveals the power and the result. That which He suffered is the work in which He glorified God; so that divine righteousness has been fulfilled in His exaltation, as man, to divine glory. And here divine love, perfect devotedness to His Father's glory, constant and perfect obedience, the endurance of all things in order to give testimony of His Father's love for men, perfect patience, unfathomable sufferings, in order that love might be both possible and perfect for sinners — all in short that Christ was, being connected with His Person, makes Him an object which commands, possesses, delivers, and strengthens the heart, by the power of His grace acting in the new life, in which we are united to Him by the all-powerful link of the Spirit, and causes Him to be the alone object before our eyes. 
基督照著神聖的義，祂在那裡。如果我們想要和祂一樣要在那裡，就要進入白白的神聖之義裏，就必須在基督裡把人帶進去，也就是把我們帶進去。從那以後，因為我已經在基督裡面有神的義在那裏，我就渴望自己認識在那裡面是什麼：所以我渴望認識基督。但事實上，這些還包含了祂所完成的一切。這個榮耀把能力和這個結果都啟示出來了。祂所忍受的苦難就是在祂榮耀神的工作裡面；所以神聖的義在祂以人的身分得著高舉，進入神聖榮耀的過程裏完全應驗了。在祂進入神聖榮耀的過程裏，基督那神聖的愛，完全奉獻出來為著祂父的榮耀，祂持續並完全的順服，忍受一切好見證祂父對人的愛，祂憑著完全的忍耐，忍受人無法領會的苦難，好叫那愛對罪人成為既可能又完全的，簡而言之，基督與祂的人位聯結在一起，使祂對信徒成為一個目標，藉著祂的恩典在新生命裏的行動，來命令，擁有，傳遞和加強我們的心，使我們在它裏面藉著那靈全能的聯結，使祂成為我們眼前獨一的目標。
Paul's desire for Christ's cup and His baptism; his practical, personal experience and his own resurrection
保羅渴望基督的杯和祂的浸；他的實際，個人的經歷和他自己的復活(三7-9)
⁷只是從前我以為對我是贏得的，這些，我因基督都已經看作虧損。⁸不但如此，我也將萬事看作虧損，因我以認識我主基督耶穌為至寶；我因祂已經虧損萬事，看作糞土，為要贏得基督，⁹並且給人看出我是在祂裏面，不是有自己那本於律法的義，乃是有那藉著信基督而有的義，就是那基於信、本於神的義
Accordingly Paul desires to have that which Christ can give, His cup, and His baptism; and to leave to the Father, that which Christ left to Him, the disposal of places in the kingdom. He does not desire, like John and James, the right and left hand, that is, a good place for himself. He desires Christ, he would win Christ. He does not follow tremblingly, as the disciples did in that chapter (Mark 10); he desires to suffer — not, that is, for the sake of suffering, but to have part in the sufferings of Christ. Instead therefore of going away like the young man in the same chapter, because he had much that could profit the flesh, instead of clinging like him to the law for his righteousness, he renounces that righteousness which he had in common with the young man; and all that he had he counted but as dung.
因此，保羅希望得到基督所要給他的，就是祂的杯和祂的浸；把在國度裏他的地方留給父，就是基督也把那個問題留給祂的父。他不像使徒約翰和雅各那樣渴望坐在子的右邊和左邊，也就是說，這是渴望得著他自己喜歡的好地方。保羅渴望基督，他要贏得基督。然而他不像門徒們在馬可福音第十章那樣顫抖地跟從主，反而他希望受苦，不是為了受苦而受苦，而是為了有份於基督的苦難而受苦。他不像馬可福音第十章的年輕人一樣離開主，因為他從肉體收穫很多有利的東西，他也不會像他一樣依靠律法來維持他的義，他放棄與那年輕人同樣的義；並且他視他所擁有的一切為糞土。
Here then we have the practical personal experience of the operation of this great principle, which the apostle has set forth in other epistles, that we have part with a glorified Christ. Also, in telling of the result as to himself, he speaks of his own resurrection according to the character of Christ's. It is not that of which Peter speaks, as we have seen, the simply participating in the glory that was to be revealed. It is that which precedes. Having seen Christ in the glory, according to the power of His resurrection, he desires to participate in that: and this is the force of his word, "if by any means." He desired to have part in the resurrection from among the dead. If, in order to reach it, it was needful to pass through death (as Christ had done), he would go through it, cost what it might, be it in ever so painful a way — and death was at that time before his eyes with its human terror: he desired fully to take part with Christ.
在這裡，我們有保羅這偉大原則運作的實際個人經歷，使徒已在其他書信中提出，我們與得榮的基督一同有份。而且，在講述自己結果的時候，他會照著基督的性質談論到他自己的復活。正如我們所看到的那樣，這並不是彼得所說單純的有份於與將要顯現的榮耀。這是發生在彼得所說的以先。在榮耀裡看見基督，照著祂復活的能力，保羅盼望有份於這個復活：這是他話語裡面的力量，“或者我可以”。表明他希望有份於從死人中的復活。如果，為了達到它，需要經過死（就像基督所做的那樣），他會願意經過死，無論任何代價，無論這是如何痛苦的道路，並且當死帶著對人的恐怖出現在他眼前的時候：他希望完全有份於這位基督。
The resurrection from among the dead: Christ the example and pattern
從死中的復活：基督為榜樣和模型(三10-11)
¹⁰使我認識基督、並祂復活的大能、以及同祂受苦的交通，模成祂的死，¹¹或者我可以達到那從死人中傑出的復活。
Now it is the character of this resurrection that it is from among the dead; it is not simply the resurrection of the dead. It is to come out, by the favour and the power of God (as it regards Christ, and indeed us too by Him, by the righteousness of God), from the condition of evil into which sin had plunged men — to come out, after having been dead in sins, and now to sin, through the favour and power and righteousness of God. What grace! and what a difference! By following Christ according to the will of God, in the place where He has set us (and to be content with the lowest place, if God has given it us, is the same renunciation of self as to labour in the highest— the secret of each is, that Christ is everything and ourselves nothing), we participate in His resurrection — a thought full of peace and joy, and which fills the heart with love to Christ.
現在這是復活的性質，它是從死人中的復活；它不僅僅是死人的復活。它是藉著神的恩惠和能力（因為它是與基督有關，實際上我們也是藉著基督，藉著神的義），從罪所使人陷入的邪惡光景裡出來，就是從照著死在罪中出來，藉著神的恩惠，能力和公義，使我們向罪是死的。這是何等的恩惠！何等的區別！照著神的旨意跟隨基督，在祂所賜給我們的地位上（並且滿足於最低的地位，如果神賜給我們，就是同樣的捨己，就像我們在最高的地位上勞苦一樣，每個奧秘都是，基督是一切，而我們自己一無所有。）我們有份於祂的復活，這是一個充滿平安和喜樂的思想，充滿了愛基督的心。
Joyful and glorious hope, which shines before our eyes in Christ, and in that blessed Saviour glorified! The objects of divine favour in Him, we come forth — because the eye of God is upon us, because we are His — from the house of death, which cannot detain those who are His, because the glory and the love of God are concerned in them. Christ is the example and the pattern of our resurrection; the principle (Rom. 8) and the assurance of our resurrection is in Him. The road to it is that which the apostle here traces.
在我們眼前，在基督裡，所閃耀的喜樂和榮耀的盼望，是在那位值得稱頌，得榮的救主裏面！在祂裡面，我們是神恩寵的目標，因為神的眼注視在我們身上，因為我們是屬於祂的，我們從死亡之家出來，因為死不能拘禁那些屬祂的人，由於神的榮耀和愛關心他們。因此基督是我們復活的榜樣和模型；羅馬書第八章的原則和我們復活的保證都是在祂裡面。這就是使徒在這裡所奔跑的道路。
Forgetting and pressing on; an undivided heart and mind
忘記並竭力追求; 專心一志(三12-16)
¹²這不是說，我已經得著了，或已經完全了，我乃是竭力追求，或者可以取得基督耶穌所以取得我的。¹³弟兄們，我不是以為自己已經取得了，我只有一件事，就是忘記背後，努力面前的，¹⁴向著標竿竭力追求，要得神在基督耶穌裏，召我向上去得的獎賞。¹⁵所以我們凡是長成的人，都要思念這事；你們若思念任何別的事，神也必將這事啓示你們。¹⁶然而，我們無論到了甚麼地步，都當按著那同一規則而行。
But since resurrection and likeness to Christ in glory were the objects of his hope, it is very evident that he had not attained it. If that was his perfection, he could not be yet perfect. He was, as has been said, on the road; but Christ had apprehended him for it, and he still pressed onward to lay hold of the prize, for the enjoyment of which Christ had laid hold of him. No, he repeats to his brethren, I count not myself to have attained. But one thing at least he could say — he forgot all that was behind him, and pressed on ever towards the goal, keeping it always in sight to obtain the prize of the calling of God, which is found in heaven.
但是因為在榮耀裡復活並與基督相似都是他盼望的目標，所以很明顯，現在他還沒有達到這個目標。如果那是他的完全，他就還沒有完全。如前所述，他還在這條道路上；但是基督使他理解這件事，並且他仍然竭力追求要得獎賞，為要得著基督呼召他去得著的享受。他重複向他的弟兄們說，我不是以為自己已經取得了。但至少他可以說一件事，就是他要忘記背後的一切，並且朝著目標竭力追求，他總是把神呼召的獎賞擺在眼前，這獎賞是在天上。
Happy Christian! It is a great thing never to lose sight of it, never to have a divided heart, to think but of one thing; to act, to think, always according to the positive energy wrought by the Holy Ghost in the new man, directing him to this only and heavenly object. It is not his sins properly which he here says he forgot — it was his progress that he forgot, his advantages, all that was already behind. And this was not merely the energy that showed itself at the first impulse; he still counted everything but as dung, because he had still Christ in view. This is true christian life. What a sad moment would it have been for Rebecca, if, in the midst of the desert with Eliezer, she had forgotten Isaac, and begun to think again of Bethuel and her father's house! What had she then in the desert with Eliezer?
基督徒是何等有福！永遠不要忽視這個福分，永遠不要分心，只要思想一件事；總是照著聖靈在新人身上運行的積極能量，行動，思考，指引他達到這唯一屬天的目標。正確的來說，他在這裡所要忘記的不是他的罪孽，他所要忘記的是他的進步，他的優勢，所有這些他都已經放在背後。而這不僅僅是主在第一次沖擊他的時候時(主在大馬色第一次遇見保羅的時候)所展現的能量；他仍然算萬事為糞土，因為他仍然把基督擺在眼前。這是真正的基督徒生活。利百加如果和以利以謝在沙漠中，她忘記以撒，並開始再次想念彼土利她父親的家，那真是個悲傷的時刻！那時她和以利以謝在沙漠中作什麼？
Such is the true life and position of the Christian; even as the Israelites, although preserved by the blood from the messenger of judgment, were not in their true place till they were on the other side of the Red Sea, a freed people. Then he is on the road to Canaan, as belonging to God.
這就是基督徒的真實生活和地位；即使以色列人雖然藉著(羔羊的)血蒙保守免於審判(滅命)使者，但直到他們在紅海的另一邊，他們才站在自由之人真實的地位上。然後他就屬於神，在前往迦南的路上。
The walk of Christ on earth
基督在地上的行事為人
The Christian, until he understands this new position which Christ has taken as risen from the dead, is not spiritually in its true place, is not perfect or full-grown in Christ. But when he has attained this, it is not assuredly that he is to despise others. "If," says the apostle, "they were otherwise minded, God would reveal" to them the fulness of His truth; and all were to walk together with one mind in the things to which they had attained. Where the eye was single, it would be so: there were many with whom this was not the case; but the apostle was their example. This was saying much.
基督徒，直到他明白基督從死裡復活所得著這個新地位之前，還沒有在屬靈上站在在真實的地位上，在基督裡還沒有得著成全或完全長大。但是當他達到這個目標的時候，他肯定不會藐視別人。使徒說，“如果他們有別的心思，神會向他們啟示祂真理的豐富；所有人都要在他們所要取得的事上有同一個心思，一起行動。當眼睛單一，心思也會單一：然而有許多人並非如此；但使徒是他們的榜樣。這件事可以說的有很多。
While Jesus lived the peculiar power of this resurrection life could not be revealed in the same way; and moreover while on earth Christ walked in the consciousness of that which He was with His Father before the world existed, so that, although He endured for the joy that was set before Him, although His life was the perfect pattern of the heavenly man, there was in Him a repose, a communion, which had quite a peculiar character; instructive nevertheless to us, because the Father loves us as He loved Jesus, and Jesus also loves us as the Father loved Him.
雖然耶穌活出這復活生命的特殊力量，祂卻無法以同樣的方式被啟示出來；此外，當主活在地上的時候，基督在祂的行動上顯明祂認識，在有世界以前，祂就與父同在，這樣，雖然祂為著擺在祂前頭的喜樂而忍受(苦難)，雖然祂的生命是屬天之人完美的榜樣，在祂裡面有一種信託(安息)，一種交通，帶有相當特殊的性質；但是對我們來說是有啟發性的，因為父愛我們，正如祂愛耶穌一樣，耶穌也像父愛祂一樣愛我們。
With Him it was not the energy of one who must run the race in order to attain that which he has never yet possessed; He spoke of that which He knew, and bore witness of that which He had seen, of that which He had forsaken from love to us, the Son of man who is in heaven.
祂所有的不是為了奔跑賽程好得著祂還未擁有獎賞的能力；祂所說的是祂所知道的，並見證祂所看見的，也見證祂所賜給我們的，祂就是在天上的人子。
The various viewpoints of John, Peter and Paul
約翰，彼得和保羅的各種觀點
John enters farther into this character of Christ: in his epistle therefore we find more of that which He is in His nature and character, than of what we shall be with Him in the glory. Peter, building on the same foundation as the others, waits however for that which shall be revealed. His pilgrimage was indeed towards heaven, to obtain a treasure which was preserved there, which shall be revealed in the last time; but it is more connected with that which had been already revealed. From his point of view, the morning star on which Paul lived appeared only on the extreme horizon.
約翰進一步深入到基督這個性質裏：因此，在他的書信中，我們看見更多屬於祂的性情和性質的東西，而不是我們在榮耀中與祂同在的性情和性質。彼得與其他人站在同一個基礎上，而且等待將要顯現的。他在地上寄居的生活的確是朝著天，要得著為他保存在那裡，在末後的時期將要顯現的寶藏；但它與已經啟示的內容更為相關。從他的觀點來看，顯現在保羅生活裏的晨星還在地平線的遠處。
For him practical life was that of Jesus among the Jews. He could not say with Paul, "Be ye followers of me." The effect of the revelation of the heavenly glory of Christ, between His going away and His reappearance, and that of the union of all Christians to Him in heaven, was fully realised in him only who received it. Faithful through grace to this revelation, having no other object which guided his steps, or to divide his heart, he gives himself as an example. He truly followed Christ, but the form of his life was peculiar, on account of the way in which God had called him; and it is thus that Christians possessing this revelation ought to walk.
Accordingly Paul speaks of a dispensation committed to him.
對彼得來說，他所過的實際生活就是耶穌在猶太人中間的生活。因此他不能與保羅一起說：“你們要效法我。”。主的離去與祂再度顯現之間，基督屬天榮耀的啟示，以及所有基督徒在天上與祂聯合之事的影響，在接受這影響的保羅身上完全實現了。藉著恩典，保羅對這個啟示一直是保持忠信，沒有其他目標可以引導他的腳步，或使他分心，他以自己為榜樣。他是真正跟隨基督的人，但由於神呼召他的方式，他生命的形式是獨特的；因此，擁有這種啟示的基督徒應該如此行事為人。
因此，保羅談到交託給他的經綸。
Constantly looking to Jesus as the heavenly, glorified Christ
不斷地仰望耶穌為屬天，得榮的基督
It was not to turn their eyes from Christ; it is on having the eyes constantly fixed upon Him that he insists. It was this which characterised the apostle, and in this he gives himself as an example. But the character of this looking to Jesus was special. It was not a Christ known on earth who was its object, but a Christ glorified whom he had seen in heaven. To press ever forward to this end formed the character of his life; even as this same glory of Christ, as a testimony to the bringing in divine righteousness and to the assembly's position, formed the basis of his teaching. Therefore he can say, "Be followers of me." His gaze was ever fixed on the heavenly Christ, who had shone before his eyes and still shone before his faith.
他堅持讓他的眼睛一直地定睛在祂身上，不把目光從基督身上轉開。這就是使徒的特徵，在這件事上保羅以自己為榜樣。但是，這種對耶穌的仰望是特別的。這並不是地上之人所認識的基督成為他的對象，而是他看見在天上得榮的基督成為他的對象。他竭力向前直到這終點成為人生的特色；甚至同樣基督的榮耀，作為帶進神聖的義和教會的地位的見證，這些也都構成他教導的基礎。因此他可以說，“要效法我”。他的目光一直定睛在天上基督的身上，基督照耀在他的眼前，基督仍然照耀在他的信心前面。
Enemies of the cross of Christ without life walking among Christians; a low tone of Christianity allowing this; divine grace and solemn judgment
基督十字架的敵人在基督徒中行事為人卻沒有生命；基督教低調地允許這種情況；神聖的恩典和嚴肅的審判(三17～19)
¹⁷弟兄們，你們要一同傚法我，你們怎樣以我們為榜樣，也當留意那些這樣行的人。¹⁸因為有許多人，就是那些我屢次告訴你們，現在又流淚告訴你們的，他們的行事為人，是基督十字架的仇敵，¹⁹他們的結局就是滅亡，他們的神就是自己的肚腹，他們以自己的羞辱為榮耀，是思念地上之事的人。
The Philippians were thus to walk together, and to mark those who followed the apostle's example; because (for evidently it was a period in which the assembly as a whole had much departed from her first love and her normal condition) there were many who, while bearing the name of Christ and having once given good hope, so that the apostle speaks of them with tears, were enemies of the cross of Christ. For the cross on earth, in our life, answers to the heavenly glory on high. It is not the assembly at Philippi which is the subject here, but the condition of the outward universal assembly. Many were already calling themselves Christians, who joined to that great name a life which had the earth and earthly things for its object.
因此，腓立比信徒要走在一起，並要把那些遵循使徒榜樣的人標明出來；因為（顯然這是因為整個教會已經大大偏離她起初的愛和正常光景的時期），有許多人，雖然帶著基督的名，曾經有過很好的盼望，所以使徒含著淚說到他們，因為他們成了基督十字架的仇敵。在我們的生活裡，地上的十字架，回應高處屬天的榮耀。腓立比的教會不是這裡的主題，這是一般外在教會的光景。許多人已經稱自己為基督徒了，他們加入了這個偉大的名，並以這地和屬地的事務為其目標。
The apostle did not acknowledge them. They were there; it was not a matter of local discipline, but a condition of Christianity, in which even all were seeking their own interest; and, spirituality being thus lowered, the Christ of glory little realised, many who had no life at all might walk among them without being detected, by those who had so little life themselves and scarcely walked better than they did. For it does not appear that they who were minding earthly things committed any evil that required public discipline. The general low tone of spirituality among the real Christians left the others free to walk with them; and the presence of the latter debased Still more the standard of godliness of life.
但是使徒不承認他們。他們是在那裡；但這不是當地的紀律問題，而是基督教(普遍)的光景，在這個光景裏，所有人都在尋求自己的益處；並且，在屬靈上也是低落的，幾乎沒有人認識榮耀的基督，許多根本沒有生命的人(假基督徒)在沒有人發現的情況下在他們(真基督徒)中間行走，而且那些人(真基督徒)的生命很少，並且在行事為人上幾乎沒有比他們(假基督徒)更好。因為看起來那些關心屬地之事的人，並沒有犯下任何需要公開責備的惡。真正的基督徒當中，因為普遍的屬靈情形低落，因此別人可以自由地與他們同行；而後者的存在更多地貶低了敬虔生命的標準。
But this state of things did not escape the spiritual eye of the apostle, which, fixed on the glory, discerned readily and clearly all that had not that glory for its motive; and the Spirit has given us the divine judgment, most grave and solemn, with regard to this state of things.
但是這種光景並沒有逃出使徒的屬靈眼睛，他的眼定睛在榮耀上，他可以隨時分辨清楚所有那些不是出於榮耀的動機；並且那靈也把最嚴肅和莊重的神聖審判這些事真實光景的能力賜給我們。
No doubt it has grown enormously worse since then, and its elements have developed and established themselves in a manner and in proportions that are very differently characterised; but the moral principles with regard to walk remain ever the same for the assembly. The same evil is present to be avoided, and the same efficacious means for avoiding it. There is the same blessed example to follow, the same heavenly Saviour to be the glorious object of our faith, the same life to live if we desire to be Christians indeed.
毫無疑問，從使徒那個時代以來，這樣的光景已經變得非常糟糕，它的諸多元素已經以一種非常不同的方式和比例發展並建立起來；但是關於行事為人的道德原則，對於教會來說仍然一樣。要避免同樣存在的邪惡，以及用同樣有效的手段好避免它。有一個相同蒙福的榜樣可以遵循，同樣一位屬天的救主是我們信心榮耀的目標，如果我們想成為真正基督徒的話，就要以同樣的生命來生活。
The two ends — of those whose hearts were set on earthly things and of the true Christian; our bodies of humiliation conformed to Christ's glorious body
兩個終點 - 那些心中裝滿屬世事的物和那些真正基的督徒的結局；我們的卑賤的身體要改變形象同形於基督榮耀的身體(三20-21)
²⁰我們的國籍乃是在諸天之上，我們也熱切等待救主，就是主耶穌基督，從那裏降臨；²¹祂要按著祂那甚至能叫萬有歸服自己的動力，將我們這卑賤的身體改變形狀，使之同形於祂榮耀的身體。
That which characterised these persons who professed the name of Christ was, that their hearts were set upon earthly things. Thus the cross had not its practical power — it would have been a contradiction. Their end therefore was destruction. The true Christian was not such; his conversation was in heaven and not on the earth; his moral life was spent in heaven, his true relationships were there. From thence he expected Christ as a Saviour, that is to say, to deliver him from the earth, from this earthly system far from God here below.
那些假冒基督之名的人他們的特點是，他們的心放在屬世的事物上。因此，十字架對他們沒有實際的力量，這是一個矛盾。因此他們的結局是毀壞(19)。真正的基督徒不是這樣；他的談話是在天上，而不是在地上；他的屬靈道德生活是在天上，他的真正關係是在那裡。從那時起，他就期待基督是救主，也就是說，基督要將他從地上拯救出來，從在這裡遠離神的地上系統拯救出來。
For salvation is always viewed in this epistle as the final result of the conflict, the result due to the almighty power of the Lord. Then, when Christ shall come to take the assembly to Himself — Christians, truly heavenly, shall be like Him in His heavenly glory, a likeness which is the object of their pursuit at all times (compare 1 John 3:2). Christ will accomplish it in them, conforming their bodies of humiliation to His glorious body according to the power whereby He is able to subdue all things to Himself. Then the apostle and all Christians will have attained the end, the resurrection from among the dead.
因為這封書信總是把救恩視為衝突的最終結果，結果歸於主的全能力量。然後，當基督再來把教會帶給祂自己的時候，真正的屬天基督徒，就要在祂屬天的榮耀裡，與祂一樣，這個形象在任何時候都是他們追求的對象（比較約翰一書三2）。基督將在他們裡面成就這事，將他們卑賤的身體(改變形狀)使之同形於祂榮耀的身體，按著祂能叫將萬事歸服自己的動力。那時，使徒和所有的基督徒都將抵達終點，就是從死人中復活。
²親愛的，我們現在是神的兒女，將來如何，還未顯明；但我們曉得祂若顯現，我們必要像祂；因為我們必要看見祂，正如祂所是的。(約壹三2）
Christ as the spring of energy of the Christian life and of its graciousness of walk; the thing at which Paul aimed
基督是基督徒生活，也是行事為人謙讓宜人之能量地泉源;保羅對準的事
Such is the tenor of this chapter. Christ, seen in glory, is the spring of energy to christian life, to win Christ, so that all else is loss; as Christ making Himself of no reputation is the spring of christian graciousness of walk: the two parts of christian life which we are too apt to sacrifice one to another or at least to pursue one forgetful of the other. In both Paul singularly shines. In the following chapter we have superiority to circumstances. This also is Paul's experience and state; for it will be remarked that it is the personal experience of Paul which runs all through his (humanly speaking) faultless experience — not perfection. Likeness to Christ in glory is the only standard of that.
這就是本章的主旨。在榮耀中看見的基督，是基督徒生活的能量之泉，為了贏得基督，所以其他一切為信徒來說都是虧損的；因為基督使自己沒有名望，就成為基督徒行事為人上謙讓宜人的泉源：基督徒生活有兩個部分，我們太容易彼此虧負，或者是追求一個忘記另一個。在這兩方面保羅都有奇特的照耀。在下一章中，我們看見他超越環境。這也是保羅的經歷和光景；因為在第四章那裡我們要看見，保羅的個人經歷貫穿於他（就屬人而言）無缺點的經歷，但不是完全的經歷。因為在榮耀裡同形於基督才是(經歷上)唯一的標準。
As to this third chapter, many have inquired whether the thing aimed at was a spiritual assimilation to Christ here, or a complete assimilation to Him in the glory. This is rather to forget the import of what the apostle says, namely, that the sight and the desire of the heavenly glory, the desire of possessing Christ Himself thus glorified, was that which formed the heart here below. An object here below to be attained in oneself could not be found, since Christ is on high; it would be to separate the heart from the object which forms it to its own likeness.
許多人都在問第三章這裡的事是否對準在這裡與基督在屬靈上有同樣的形狀，或是在榮耀裡與祂有完全同樣的形狀。這是無疑是忘記使徒所說內容的重點，那就是屬天榮耀的景象和盼望，以及盼望擁有得著榮耀的基督自己，就是在地上構成保羅的這顆心。既然基督在高處，所以我們無法在地上找到能在自己身上實現的目標；所以要將我們的心與構成這顆心的目標分開，使這顆心達到他自己的形狀。
But although we never reach the mark here below, since it is a glorified Christ and resurrection from among the dead, yet its pursuit assimilates us more and more to Him. The object in the glory forms the life which answers to it here below. Were a light at the end of a long straight alley, I never have the light itself till I am arrived there; but I have ever increasing light in proportion as I go forward; I know it better; I am more in the light myself. Thus it is with a glorified Christ, and such is christian life (compare 2 Cor. 3).
但是，雖然我們從未在地上達到這個目標，因為這個目標是得榮的基督和從死人中的復活，然而追求這個目標使我們越來越與祂有同樣的形狀。在榮耀裡的這個目標構成了這生命，使我們可以在地上過這樣的生活。在一條長長的街道的盡頭有一盞明燈，在我到達那裡之前，我從未擁有它。但隨著我越來越向前走，我就越來越有光明；我就越來越認識它；我自己也更加在這光中。因此，得著榮耀的基督過程也是這樣，這就是基督徒的生活（比較林後第三章）。
*.基督在一條長長的基督徒賽程的盡頭，在我到達那裡之前，我從未擁有它。但隨著我越向前，我就越來越有基督；我就越認識基督；我自己也更加在基督裡面。

Ch4
腓立比書第四章

The value of "standing fast in the Lord"
“在主裡站立得住”的價值(四1)
所以，我所親愛所切慕的弟兄們，我的喜樂和冠冕─親愛的，你們要這樣在主裡站立得住。
The Philippians were therefore to stand fast in the Lord. This is difficult when the general tone is lowered; painful also, for one's walk becomes much more solitary, and the hearts of others are straitened. But the Spirit has very plainly given us the example, the principle, the character, and the strength of this walk. With the eye on Christ all is easy; and communion with Him gives light and certainty; and is worth all the rest which perhaps we lose. The apostle nevertheless spoke gently of those persons. They were not like the false judaising teachers who corrupted the sources of life, and stopped up the path of communion with God in love. They had lost this life of communion, or had never had more than the appearance of it. He wept for them.
因此，腓立比信徒要在主裡站立得住。當一般基督徒的調性降低的時候，要這麼行事為人很難；也是痛苦的，因為這樣的人他的行事為人會變得更加孤獨，而其他人的心則被困住。但那靈非常明白地給我們行事為人的榜樣，原則，品格和力量。只要注視基督一切都會變得很容易；與祂交通，得到光亮和確定；並且即使我們失去所有其他也都是值得的。
然而，使徒溫柔地對腓立比信徒說話。因為他們不像那些腐敗生命之源的猶太假教師，並且他們阻止信徒在愛裡與神交通的道路。猶太假教師已經失去了這種交通的生活，或者從來沒有比它的外表多一點。使徒為他們哭泣。
The writer and bearer of the epistle
書信的作者和持有者
I think that the apostle sent his letter by Epaphroditus, who probably also wrote it from the apostle's dictation; as was done with regard to all the epistles, except that to the Galatians, which, as he tells us, he wrote with his own hand. When therefore he says (Phil. 4:3), "true [or faithful] yokefellow," he speaks as I think, of Epaphroditus, and addresses him.
我認為使徒是藉著以巴弗提帶來這封書信的，他也可能是照著使徒的口述寫成的。就像所有的書信一樣，除了加拉太書之外，正如他告訴我們的那樣，是他親手寫的。因此他說（腓四3），“真實同負一軛的，”保羅的意思是說，以巴弗提照著我的想法，並照著我對他說的話，寫了這封書信。
The Lord's grace in remembering and beseeching those at variance as well as others who were fellow-labourers
主的恩典在於記念並懇求那些意見不和的人，以及其他同工(四2-4)
²我勸友歐底亞，也勸循都基，要在主裏思念相同的事。³是的，我也求你這真實同負一軛的，幫助她們；她們在福音上曾與我和革利免、並我其餘的同工一同努力，他們的名字都在生命冊上。⁴你們要在主裏常常喜樂，我再說，你們要喜樂。
But he notices also two sisters even, who were not of one mind in resisting the enemy. In every way he desired unity of heart and mind. He entreats Epaphroditus (if indeed it be he) as the Lord's servant to help those faithful women who had laboured in concert with Paul to spread the gospel. Euodias and Syntyche were perhaps of the number — the connection of thought makes it probable. Their activity, having gone beyond the measure of their spiritual life, betrayed them into an exercise of self-will which set them at variance. Nevertheless they were not forgotten, together with Clement and others, who were fellow-labourers with the apostle himself, whose names were in the book of life. For love for the Lord remembers all that His grace does; and this grace has a place for each of His own.
但是使徒甚至還注意到兩位姐妹，他們在抵抗仇敵方面並不同心。在各方面，他都盼望信徒能同心合意。因此他懇求以巴弗提（如果確實是他的話）作為主的僕人，幫助那些曾與保羅一起努力傳福音的忠信婦女。友歐底亞和循都基也許就是從多數人當中挑選出來的代表，思想上的聯結使它(同心合意)成為可能。因為他們的活動超過了他們屬靈生命的度量，暴露他們成為己意的運行，使他們意見不合。儘管如此，他們並沒有與革利免和其他人一起被忘記，他們是與使徒本人一起同工，他們的名字記在生命冊上。因為對主的愛要記念祂的恩典所做的一切；這恩典使屬祂自己的每一位都有一席之地。
Practical exhortations to the faithful to walk according to their heavenly calling; the pure, untroubled spring of joy
實際地勸勉信徒照著他們屬天的呼召行事為人；純潔，無憂無慮的喜樂之泉
⁴你們要在主裏常常喜樂，我再說，你們要喜樂。
The apostle returns to the practical exhortations addressed to the faithful, with regard to their ordinary life, that they might walk according to their heavenly calling. "Rejoice in the Lord." If he even weeps over many who call themselves Christians, he rejoices always in the Lord; in Him is that which nothing can alter. This is not an indifference to sorrow which hinders weeping, but it is a spring of joy which enlarges when there is distress, because of its immutability, and which becomes even more pure in the heart the more it becomes the only one; and it is in itself the only spring that is infinitely pure.
使徒回到對信徒實際的勸誡上，他對信徒說到關於他們日常的生活，他們要照著他們屬天的呼召行事為人。“在主裡喜樂。”如果他甚至可以為許多自稱是基督徒的人哭泣，然而他總是在主裡喜樂；在主裡面就是在沒有什麼可以改變的事實裏面。喜樂不是對悲傷漠不關心，也不會阻礙哭泣的，當有難處的時候，它就成為擴大的喜樂之泉，因著喜樂是不會改變的，並且當它越成為唯一的泉源，它在心裡就會變得更加純潔；喜樂本身就是唯一一個無限純淨的泉源。

When it is our only spring, we thereby love others. If we love them besides Him, we lose something of Him. When through exercise of heart we are weaned from all other springs, His joy remains in all its purity, and our concern for others partakes of this same purity. Nothing moreover troubles this joy, because Christ never changes. The better we know Him, the better are we able to enjoy that which is ever enlarging through knowing Him. But he exhorts Christians to rejoice: it is a testimony to the worth of Christ, it is their true portion. Four years in prison chained to a soldier had not hindered his doing it, nor being able to exhort others more at ease than he.
當它是我們唯一泉源的時候，我們就會彼此相愛。如果我們在祂以外還愛其他的，我們就會失去祂的某些東西。當我們操練我們心的時候，我們就會離開其他所有的泉源，祂的喜樂仍然保持著一切的純潔，我們也會關心其他有分於同樣純潔的人。此外，沒有什麼能打攪這個喜樂，因為基督永遠不變。我們越認識祂，我們就越能夠享受祂，我們就能因著認識祂而不斷擴大的享受祂。但他勸勉基督徒要喜樂：這是對基督價值的見證，這是他們真實的份。將保羅與一名兵丁捆鎖在一起四年的監禁，並沒有阻礙他這樣喜樂，也沒有阻礙他更容易地勸勉其他人要喜樂。
Moderation and meekness in view of Christ's presence
因著基督的同在，謙讓宜人和溫柔(四5)
當叫眾人知道你們的謙讓宜人。主是近的。應當一無罣慮，
Now this same thing will make them moderate and meek; their passions will not be excited by other things if Christ is enjoyed. Moreover He is at hand. A little while, and all for which men strive will give place to Him whose presence bridles the will (or rather puts it aside) and fills the heart. We are not to be moved by things here below until He shall come. When He comes, we shall be fully occupied with other things.
現在同樣的事也會使他們謙讓宜人並且溫柔；他們如果享受基督，他們的熱情就不會受到其他事情的激動。而且祂就在眼前(主是近的)。只有一小段時間，人們所努力追求的一切，都將讓位給那位的同在會勒住意志（或者把意志放在一邊）並充滿這心的主。在祂來之前，我們不會被地上的事所移動。當祂來的時候，我們將完全被其他事物所佔據。
Anxieties and disquiet silenced; encouragement to go to God with our requests; His peace promised
罣慮和不安沉靜下來；鼓勵我們帶著所需要的去神那裏；祂所應許的平安(四6-7)
只要凡事藉著禱告、祈求，帶著感謝，將你們所要的告訴神；神那超越人所能理解的平安，必在基督耶穌裡，保衛你們的心懷意念。
Not only are the will and the passions to be bridled and silenced, but anxieties also. We are in relationship with God; in all things He is our refuge; and events do not disturb Him. He knows the end from the beginning. He knows everything, He knows it beforehand; events shake neither His throne, nor His heart; they always accomplish His purposes. But to us He is love; we are through grace the objects of His tender care. He listens to us and bows down His ear to hear us. In all things therefore, instead of disquieting ourselves and weighing everything in our own hearts, we ought to present our requests to God with prayer, with supplication, with a heart that makes itself known (for we are human beings) but with the knowledge of the heart of God (for He loves us perfectly); so that, even while making our petition to Him, we can already give thanks, because we are sure of the answer of His grace, be it what it may; and it is our requests that we are to present to Him.
不僅是意志和熱情要受到約束和安靜，鎮我們的掛慮也要受到約束和安靜。我們在與神的關係裡；在所有事情上，祂是我們的避難所；並且事情不會打擾祂。祂從一開始就知道結局。祂知道一切，祂事先就知道；事情既不能動搖祂的寶座，也不能動搖祂的心；它們(事情)總是為著完成祂的定旨。但對我們來說，祂就是愛；我們藉著恩典成為祂溫柔照顧的對象。祂傾聽我們，低頭聆聽我們的聲音。因此，在所有的事情當中，我們不要心裡憂慮並且用我們自己的心來衡量一切，我們應該將我們所要的告訴神，用禱告，懇求，以及把心敞開（因為我們是人類）但是我們卻應該認識神的心（因為祂完全地愛我們）；所以，甚至當我們向祂祈求的時候，我們也可以獻上感謝，因為我們確信祂的恩典會答應我們的祈求，不管我們祈求甚麼，我們都該向祂陳明。
Nor is it a cold commandment to find out His will and then come: we are to go with our requests. Hence it does not say, you will have what you ask; but God's peace will keep your hearts. This is trust; and His peace, the peace of God Himself, shall keep our hearts. It does not say that our hearts shall keep the peace of God; but, having cast our burden on Him whose peace nothing can disturb, His peace keeps our hearts. Our trouble is before Him, and the constant peace of the God of love, who takes charge of everything and knows all beforehand, quiets our disburdened hearts, and imparts to us the peace which is in Himself and which is above all understanding (or at least keeps our hearts by it), even as He Himself is above all the circumstances that can disquiet us, and above the poor human heart that is troubled by them. Oh, what grace! that even our anxieties are a means of our being filled with this marvellous peace, if we know how to bring them to God, and true He is. May we learn indeed how to maintain this intercourse with God and its reality, in order that we may converse with Him and understand His ways with believers!
我們要尋求祂的意旨並且進前來，這不是冷酷的誡命：我們要帶著我們的需要進前來。因此它不是說，你會得到你所要求的；而是說神的平安將會保衛你的心。這是一種信任；祂的平安就是祂自己的平安，將會保守我們的心。它並沒有說我們的心可以保衛神的平安；但是，要把我們的重擔卸給祂，因為沒有甚麼可以打擾祂的平安，因為祂的平安保衛著我們的心。我們的難處擺在祂面前，擺在愛之神恆定的平安面前，祂掌管著一切，又事先知道一切，這會使我們卸下重擔的心，使我們安靜下來，並向我們分賜祂自己的平安，而且這個平安是超過人所能理解的平安（或者至少藉著這個平安保衛我們的心），甚至祂自己超越了所有可能使我們感到不安的環境，也超越了被它們所困擾之可憐人類的心。哦，何等恩惠！如果我們知道如何將它們帶到神面前，那麼甚至我們的憂慮也是使我們充滿這奇妙平安的途徑，因為祂是真實的。但願我們確實學會如何保持與神及其實際的交通，好使我們可以與祂交談並理解祂向著信徒的道路！
A command to the Christian to occupy himself with good, to be where the God of peace is found
要求基督徒以良善充滿自己，成為平安之神的所在(四8-9)
⁸末了的話，弟兄們，凡是真實的，凡是莊重的，凡是公義的，凡是純潔的，凡是可愛的，凡是有美名的；若有甚麼德行，若有甚麼稱讚，這些事你們都要思念。⁹你們在我身上所學習的、所領受的、所聽見的、所看見的，這些事你們都要去行，平安的神就必與你們同在。
Moreover, the Christian, although walking (as we have seen) in the midst of evil and of trial, is to occupy himself with all that is good, and is able to do it when thus at peace, to live in this atmosphere, so that it shall pervade his heart, that he shall be habitually where God is to be found. This is an all-important command. We may be occupied with evil in order to condemn it; we may be right, but this is not communion with God in that which is good. But if occupied through His grace with that which is good, with that which comes from Himself, the God of peace is with us.
而且，基督徒，雖然行走在邪惡和試煉之中（如我們所見），但是我們要被一切的善良充滿，並且能在平安的時候行善，活在這種氛圍中，良善將會充滿他的心，他將習慣地住在神所在的地方。這是一個非常重要的命令。我們可能被邪惡充滿為要定罪良善；我們可能是對的，但這不是在良善裏與神交通。但是，如果我們藉著祂的恩典使我們被良善所充滿，被來自祂自己的良善所充滿，平安的神就會與我們同在。
In trouble we shall have the peace of God; in our ordinary life, if it be of this nature, we shall have the God of peace. Paul was the practical example of this; with regard to their walk, by following him in that which they had learnt and heard from him and seen in him, they should find that God was with them.
遇到難處，我們應該會有神的平安；如果我們平常的生活是屬於這種性質，我們就會有平安的神。保羅在這方面是實際的例子；關於腓力比信徒的行事為人，他們藉著跟隨他，就是照著他們從保羅那裡學到、聽見、並在他身上所看到的而行，他們就要發現神與他們同在。
The apostle's need; his practical experience in learning to trust in Christ who strengthened him; the Philippians' gift acknowledged
使徒的需要；他在學習信靠那能加強他之基督的實際經歷；承認腓立比的恩賜(四10～12)
¹⁰我在主裏大大的喜樂，因為你們對我的思念，如今終於重新發生；你們向來就思念我，只是未得機會。¹¹我並不是因缺乏說這話，因為我已經學會了，無論在甚麼景況，都可以知足。¹²我知道怎樣處卑賤，也知道怎樣處富餘；或飽足、或飢餓、或富餘、或缺乏，在各事上，並在一切事上，我都學得祕訣。Nevertheless, although such was his experience, he rejoiced greatly that their loving care of him had flourished again. He could indeed take refuge in God; but it was sweet to him in the Lord to have this testimony on their part. It is evident that he had been in need; but it was the occasion of more entire trust in God. We can easily gather this from his language; but, he delicately adds, he would not, by saying that their care of him had now at last flourished again, imply that they had forgotten him. The care for him was in their hearts; but they had not had the opportunity of giving expression to their love.
儘管如此，雖然這是他的經歷，但他因他們對他愛的關懷重新發生而大大的喜樂(10)。他的確可以信靠神；但是在主裡面，有他們自己這樣的見證，對他更是甜美的。顯然他一直常常有缺乏；但這是使他更完全信靠神的機會。我們可以很容易地從他的話收集到這個訊息，但他巧妙地藉著他們對他的關心現在終於重新發生了的這段話，補充說，他不會暗示他們已經忘了他。對他的關心仍然存在他們心中；但只是他們沒有機會表達對他的愛。
Neither did he speak in regard of want; he had learnt — for it is practical experience and its blessed result we find here — to be content under all circumstances, and thus to depend on no one. He knew how to be abased: he knew how to abound; in every way he was instructed both to be full and to be hungry, to be in abundance and to suffer want. He could do all things through Him who strengthened him. Sweet and precious experience! not only because it gives ability to meet all circumstances, which is of great price, but because the Lord is known, the constant, faithful, mighty friend of the heart.
他也沒有談到他的匱乏；因為他已學會了，這是他在實際上的經歷也是我們在這裡所找到有福的結果，就是在所有景況裏使徒都是知足的，因此他不依賴任何人。他知道如何處卑賤：他知道如何處富餘；從各方面來說，他都受教導要如何處飽足、或飢餓，如何處富餘、或缺乏。他藉著加強他的主凡事都能作。何等甜蜜而寶貴的經歷！這不僅是因為這樣的經歷能滿足所有付出巨大代價的環境，而且因為他的心認識主是恆定，信實，大能的朋友。
¹³我在那加我能力者的裏面，凡事都能作。¹⁴然而，你們有分於我的患難，乃是美事。¹⁵腓立比人哪，你們也知道我初傳福音，離開馬其頓的時候，在授受的賬上，除了你們以外，並沒有一個召會與我有交通；¹⁶就是我在帖撒羅尼迦，你們也一次兩次的，打發人供給我的需用。¹⁷我並不尋求甚麼饋送，只尋求你們的果子增多，歸入你們的賬上。¹⁸但我一切都收到了，並且有餘，我已經充足，因我從以巴弗提受了你們的饋送，如同馨香之氣，可收納的祭物，是神所喜悅的。(四13-18)
It is not 'I can do all things,' but "I can do all through him who strengtheneth me." It is a strength which continually flows from a relationship with Christ, a connection with Him maintained in the heart. Neither is it only 'One can do all things.' This is true; but Paul had learnt it practically. He knew what he could be assured of and reckon on — what ground he stood on. Christ had always been faithful to him, had brought him through so many difficulties and through so many seasons of prosperity, that he had learnt to trust in Him, and not in circumstances. And Christ was the same ever. Still the Philippians had done well, and it was not forgotten.
這不是“我能做所有事情”，而是“我在那加我能力者的裡面，凡事都能作。(13)”這是一種力量，不斷地從他與基督的關係中流出來，從在他的心裡保持著與祂的聯結裏流出來。他也不是只說”那可以做凡事的'。這是真的；但保羅已經在實際上學會了這件事。他知道他所能放心和他估算過的，也就是他是站在什麼地位上。基督對他一直是信實的，主已將他帶過這麼多的困難，經歷這麼多繁榮的時期，以至於他學會信靠祂，而不是信靠環境。基督也是如此。腓立比信徒曾經做得很好，他並沒有忘記那件事。
From the first God had bestowed this grace upon them, and they had supplied the apostle's need, even when he was not with them. He remembered it with affection, not that he desired a gift, but fruit to their own account. "But," he says, "I have all," his heart turning back to the simple expression of his love He was in abundance, having received by Epaphroditus that which they had sent him, an acceptable sacrifice of sweet odour, well-pleasing to God.
從第一天起神就把這個恩典賜給他們，就是讓他們有機會供應使徒的需要，即使他不在他們身邊。他仍懷著情感記念這一點，並不是因為他想要一份餽送，他只尋求他們的果子增多，歸入他們的賬上。他說， “但是，我已經有了一切，”他的心轉回到簡單地表達他的愛。他已經充足了，藉著以巴弗提接受他們送給他的饋贈，這是可收納的祭物，如同馨香之氣，是神所喜悅的(18)。
The God whom Paul had learned to know; His sure goodness and faithfulness applied to the Philippians
保羅所學會認識的神；祂確實的善良和信實應用於腓立比信徒身上(四19-20)
¹⁹我的神必在榮耀中，照著祂的豐富，在基督耶穌裏，使你們一切所需用的都充足。²⁰願榮耀歸與我們的神與父，直到永永遠遠。阿們。
His heart rested in God; his assurance with regard to the Philippians expresses it. My God, he says, shall richly supply all your need. He does not express a wish that God may do so. He had learnt what his God was by his own experience. My God, he says, He whom I have learnt to know in all the circumstances through which I have passed, shall fill you with all good things. And here he returns to His character as he had known Him.
他的心安息在神裏面；從他對腓立比信徒的保證上表達了這一點。他說，我的神必豐富地供應你們一切所需用的。他並不是表示希望神可以這樣做。他是藉著他自己的經歷，學會認識他的神。他說，我的神，就是在我經歷所有的環境裏，我所學會認識的神，將以一切美物充滿你。在這裡，他回到他的性質上，因為他認識祂。
God would do it according to His riches in glory in Christ Jesus. There he had learnt to know Him at the beginning; and such he had known Him all along his varied path, so full of trials here and of joys from above. Accordingly he thus concludes: "Now unto our God and Father" — for such He was to the Philippians also — "be glory for ever and ever." He applies his own experience of that which God was to him, and his experience of the faithfulness of Christ, to the Philippians. This satisfied his love, and gave him rest with regard to them. It is a comfort when we think of the assembly of God.
神必照著在基督耶穌裏，祂榮耀的豐富成就這一切(19)。從起初他就學會了認識祂；他在他不同的道路上認識祂，雖然這條路上滿了試煉，也滿了從上頭來的喜樂。因此，他因此得出結論：“歸與我們的神與父(20)”，為此腓立比信徒也該如此，”願榮耀…. 直到永永遠遠。”他將自己對神所有的經歷，以及他對基督信實的經歷，都應用於腓立比信徒身上。這使他的愛滿足了，並讓他為著他們得到安息。當我們想到神的教會的時候，這成了一種安慰。
Paul's greetings from himself and others and his special salutation
保羅對自己和他人的問安以及他特別的敬意(四21-23)
²¹請問在基督耶穌裏的各位聖徒安，與我同在的弟兄們都問你們安，²²眾聖徒，尤其是該撒家裏的人，都問你們安。²³願主耶穌基督的恩與你們的靈同在。
He sends the greeting of the brethren who were with him, and of the saints in general, especially those of Caesar's household; for even there God had found some who through grace had listened to His voice of love. He ends with the salutation which was a token in all his epistles that they were from himself.
使徒向曾經與他同在弟兄們發出問安，以及對一般聖徒的問安，特別是向該撒家中的人的問安；因為在那裡，神已經找到了一些藉著恩典把祂愛的聲音聽進去的人。他以祝福的方式結束這封書信，這是他所有的書信中的一個特徵，這些祝福是出自他自己的。
The present state of the church adding increased value to the epistle as giving proper Christian experience, that of a heart which trusted God alone while having a thorn in the flesh
教會的現狀為本書信增添了更多的價值，因為它給我們正當基督徒的經歷，一顆在肉體中有根刺卻能單獨信靠神的心。
The present state of the assembly, of the children of God, dispersed anew, and often as sheep without a shepherd, is a very different condition of ruin from that in which the apostle wrote; but this only adds more value to the experience of the apostle which God has been pleased to give us; the experience of a heart which trusted in God alone, and which applies this experience to the condition of those who are deprived of the natural resources that belonged to the organised body, to the body of Christ as God had formed it on earth. As a whole, the epistle shows proper christian experience, that is, superiority, as walking in the Spirit, to everything through which we have to pass. It is remarkable to see that sin is not mentioned in it, nor flesh, save to say he had no confidence in it.
神的兒女與教會的現在的情況，重新分散開來，往往像沒有牧人的羊一樣，這與使徒所寫的是一種非常不同的毀滅狀況；但這只會增加神所樂意把使徒的經歷賜給我們，加添這個經歷的價值；一顆只信靠神之心的經歷，並將這種經歷應用於那些被剝奪原屬於生機身體的天然資源之人的狀況裏，應用於神在地上形成基督的身體裏的狀況。作為一個整體，本書信顯示了正確基督徒的經歷，就是在那靈裏行事為人的超越性，以及我們必須經歷的一切。值得注意的是，本書信沒有提到罪，也沒有提到肉體，更沒有提他不信靠肉體。
He had at this time a thorn in the flesh himself, but the proper experience of the Christian is walking in the Spirit above and out of the reach of all that may bring the flesh into activity.
他此時已經在肉體上有一根刺，但是基督徒的正確經歷是在天上那靈裏行事為人，使我們走出所有可能使肉體活躍的範圍。

Special points in chapters 3, 2 and 4
第三章，第二章和第四章中特殊的要點

The reader will remark that Philippians 3 sets the glory before the Christian and gives the energy of christian life; Philippians 2, the self-emptying and abasement of Christ, and founds thereon the graciousness of the christian life, and thoughtfulness of others: while Philippians 4 gives a blessed superiority to all circumstances.
讀者要注意，腓立比書第三章在基督徒前面樹立了榮耀，並賦予基督徒生命的能量；在腓立比書第二章，使徒讓我們看見基督的虛己和降卑，並在這個榜樣上我們發現了基督徒生活的謙讓宜人和他人的思念：雖然腓立比書第四章給了我們在所有環境裏蒙福的超越。