1
Php 2:1-30.
繁體中文
英語原文
Php 2:1-30.
CONTINUED EXHORTATION: TO UNITY: TO HUMILITY AFTER CHRIST'S EXAMPLE, WHOSE GLORY FOLLOWED HIS HUMILIATION: TO EARNESTNESS IN SEEKING PERFECTION, THAT THEY MAY BE HIS JOY IN THE DAY OF CHRIST: HIS JOYFUL READINESS TO BE OFFERED NOW BY DEATH, SO AS TO PROMOTE THEIR FAITH. HIS INTENTION TO SEND TIMOTHY: HIS SENDING EPAPHRODITUS MEANTIME.
1. The "therefore" implies that he is here expanding on the exhortation
(Php 1:27),
"In one Spirit, with one mind (soul)." He urges four influencing motives in this verse, to inculcate the four Christian duties corresponding respectively to them
(Php 2:2).
"That ye be like-minded, having the same love, of one accord, of one mind"; (1) "If there be (with you) any consolation in Christ," that is, any consolation of which Christ is the source, leading you to wish to console me in my afflictions borne for Christ's sake, ye owe it to me to grant my request "that ye be like-minded" [CHRYSOSTOM and ESTIUS]: (2) "If there be any comfort of (that is, flowing from) love," the adjunct of "consolation in Christ"; (3) "If any fellowship of (communion together as Christians, flowing from joint participation in) the Spirit"
(2Co 13:14).
As Pagans meant literally those who were of one village, and drank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit!
(1Co 12:4, 13)
[GROTIUS]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated,
Php 2:3, 4.
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繁體中文
2. 滿足——即「使之滿」。我在你們身上有喜樂，使之完全——補上仍有所缺的，即合一
（腓 1:9）。
意念相同——字面作「你們要思念同一件事」；比隨後的「同心」更廣泛。
愛心相同——同樣傾向於愛與被愛。
同心——字面作「以聯合的魂」。這與下一子句成對，即「以聯合的魂，心思相同」；正如前兩個也成對：「你們要意念相同，愛心相同」。
英語原文
2. Fulfil--that is, Make full. I have joy in you, complete it by that which is still wanting, namely, unity
(Php 1:9).
likeminded--literally, "that ye be of the same mind"; more general than the following "of one mind."
having the same love--equally disposed to love and be loved.
being of one accord--literally, "with united souls." This pairs with the following clause, thus, "With united souls, being of one mind"; as the former two also pair together, "That ye be likeminded, having the same love."
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繁體中文
3. 凡事——不可——貪圖——虛榮——斜體字（italicized words）不在希臘文中。也許最好從希臘文
（腓 2:2）
補充其省略：「凡事都不可**結黨」（或更準確地，「分門結黨的詭計」、「自取榮耀」，參 腓 1:16 註釋）。是心思決定行動在神面前是善是惡。
謙卑——這恩典的直接關係對象惟獨是神；它是受造之物作為受造者對創造主的依賴感，在這方面它使一切受造之物處於同等地位。那在屬靈生命上「心思謙卑」的人，獨立於人，脫離一切奴僕般的感覺，同時卻意識到自己持續倚靠神。不過這仍間接地影響他對同類的行為；因為他既意識到自己一切才能完全倚靠神——正如他們也倚靠神一樣——便不會以自己的才能自誇，也不會在待人之舉上高抬自己
（弗 4:2；
西 3:12）〔尼安德（Neander）〕。
各人……看——按希臘文譯作「各人看別人比自己強」。不要定睛於你們超越之處，而要定睛於鄰舍超越你們之處：這才是真正的「謙卑」。
英語原文
3. Let nothing be done--The italicized words are not in the Greek. Perhaps the ellipsis had better be supplied from the Greek
(Php 2:2),
"Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," see on
Php 1:16).
It is the thought which characterizes the action as good or bad before God.
lowliness of mind--The direct relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this respect on a level. The man "lowly of mind" as to his spiritual life is independent of men, and free from all slavish feeling, while sensible of his continual dependence on God. Still it INDIRECTLY affects his behavior toward his fellow men; for, conscious of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others
(Eph 4:2; Col 3:12)
[NEANDER].
let each esteem--Translate as Greek, "esteeming each other superior to yourselves." Instead of fixing your eyes on those points in which you excel, fix them on those in which your neighbor excels you: this is true "humility."
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繁體中文
4. 最古老的抄本讀作：「各人不要（希臘文複數）顧自己的事（即不單單顧及這些），各人也要顧別人的事」。比較
腓 2:21；
以及保羅自己的榜樣
（腓 1:24）。
英語原文
4. The oldest manuscripts read, "Not looking each of you (plural, Greek) on his own things (that is, not having regard solely to them), but each of you on the things of others" also. Compare
Php 2:21;
also Paul's own example
(Php 1:24).
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繁體中文
5. 最古的抄本讀作：「你們中間要存這樣的心意」，等等。他並沒有舉出自己（見
腓 2:4
及
腓 1:24
的註釋）為榜樣，而是舉出基督——那唯一至為卓越、不求自己的益處、反倒「自己卑微」
(腓 2:8)
的一位；首先在取了我們的本性上，其次在那本性中進一步降卑自己
(羅 15:3)。
英語原文
5. The oldest manuscripts read, "Have this mind in you," &c. He does not put forward himself (see on
Php 2:4,
and
Php 1:24)
as an example, but Christ, THE ONE pre-eminently who sought not His own, but "humbled Himself"
(Php 2:8),
first in taking on Him our nature, secondly, in humbling Himself further in that nature
(Ro 15:3).
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繁體中文
6. 譯作：「祂本有（或作存在，即原本就有：希臘文並非簡單的繫動詞「是」）神的形像（不是指神聖的本體，而是指神向外彰顯自身之特徵，即從祂榮耀本體中照射出來的形像）。」神的本性本身即具有無限的美，即使沒有任何受造物來觀看那美亦然；那美就是「神的形像」；正如與之相對比的「奴僕的形像」
(腓 2:7)
預設了祂人性的存在，照樣「神的形像」也預設了祂的神性 [BENGEL]。試比較
約 5:37; 17:5;
西 1:15
——「在一切受造之物以先，祂是那不能看見之神的像」；
林後 4:4。
看作（與
腓 2:3
所用的是同一個希臘文動詞）自己與神同等，不是「強奪」（即奪取的行動），也不是僭妄自稱——即把不屬於自己的據為己有。ELLICOTT、WAHL 等人譯作「可以 奪取的東西」，但那樣的話希臘文就當是 harpagma，而 harpagmos 意思是奪取的行動。在這字惟一另一次出現的經文，即 PLUTARCH（普魯塔克）[On the Education of Children（論兒童教育）, 120] 中，意思也是如此。ALFORD 的譯法：「祂不以自己與神同等為自我增添（即自我高舉的機會）」，也同樣有著無法克服的反對理由。他的論據是
(腓 2:7)
中的對比要求如此理解：「祂把自己的與神同等當作不是自我高舉，而是自我降卑、即虛己的機會。」但對比並不在於祂的與神同等和祂的虛己之間；因為祂從未倒空自己神性的豐盛，或祂「與神同等的存在」；而在於祂「以神的形像（即向外的榮耀彰顯）存在」，與祂「取了奴僕的形像」之間——藉此祂在很大程度上倒空了自己先前作為神的「形像」，即向外的彰顯榮耀。祂「不求自己的事」
(腓 2:4),
所以祂雖然本有神的形像，不以與神同等為強奪，反倒使自己成為無名之輩。「與神同等」並不等同於「以神的形像存在」；後者表達的是神性的外在特徵、威嚴與榮美，正是祂所「倒空」的，為要取「奴僕的形像」；而前者，即「祂的存在」或本性，乃是指祂早已存在的與神同等的狀態——父與子同有一本體。在祂道成肉身之前，祂「以神的形像」之一瞥曾賜給摩西
(出 24:10, 11),
亞倫等人。
英語原文
6. Translate, "Who subsisting (or existing, namely, originally: the Greek is not the simple substantive verb, 'to be') in the form of God (the divine essence is not meant: but the external self-manifesting characteristics of God, the form shining forth from His glorious essence). The divine nature had infinite BEAUTY in itself, even without any creature contemplating that beauty: that beauty was 'the form of God'; as 'the form of a servant'
(Php 2:7),
which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the form of God' takes for granted His divine nature [BENGEL], Compare
Joh 5:37; 17:5; Col 1:15,
'Who is the IMAGE of the invisible God' at a time before 'every creature,'
2Co 4:4,
esteemed (the same Greek verb as in
Php 2:3)
His being on an equality with God no (act of) robbery" or self-arrogation; claiming to one's self what does not belong to him. ELLICOTT, WAHL, and others have translated, "A thing to be grasped at," which would require the Greek to be harpagma, whereas harpagmos means the act of seizing. So harpagmos means in the only other passage where it occurs, PLUTARCH [On the Education of Children, 120]. The same insuperable objection lies against ALFORD'S translation, "He regarded not as self-enrichment (that is, an opportunity for self-exaltation) His equality with God." His argument is that the antithesis
(Php 2:7)
requires it, "He used His equality with God as an opportunity, not for self-exaltation, but for self-abasement, or emptying Himself." But the antithesis is not between His being on an equality with God, and His emptying Himself; for He never emptied Himself of the fulness of His Godhead, or His "BEING on an equality with God"; but between His being "in the FORM (that is, the outward glorious self-manifestation) of God," and His "taking on Him the form of a servant," whereby He in a great measure emptied Himself of His precedent "form," or outward self-manifesting glory as God. Not "looking on His own things"
(Php 2:4),
He, though existing in the form of God, He esteemed it no robbery to be on an equality with God, yet made Himself of no reputation. "Being on an equality with God, is not identical with subsisting in the form of God"; the latter expresses the external characteristics, majesty, and beauty of the Deity, which "He emptied Himself of," to assume "the form of a servant"; the former, "HIS BEING," or NATURE, His already existing STATE OF EQUALITY with God, both the Father and the Son having the same ESSENCE. A glimpse of Him "in the form of God," previous to His incarnation, was given to Moses
(Ex 24:10, 11),
Aaron, &c.
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繁體中文
7. 反倒虛己，……並且……並且——更當照希臘文作：「反倒虛己，取了奴僕的形像，成為人的樣式。」後兩句（希臘文中沒有「並且……並且」的連接詞）說明基督的「虛己」在於甚麼，即在於「取了奴僕的形像」（見
來 10:5
註釋；比較
出 21:5, 6
和
詩 40:6，
證明正是在祂取了身體之時，祂取了「奴僕的形像」）；而為要解釋祂如何取了「奴僕的形像」，又加上「成為人的樣式」。祂服在律法之下
(路 2:21; 加 4:4)
和父母之下
(路 2:51),
祂作木匠、被稱為木匠之子這卑微的身分
(太 13:55; 可 6:3),
祂被以奴僕的價錢出賣
(出 21:32),
以及那為拯救我們脫離罪與死之奴役、如奴僕般的死——最後、也是最主要的，祂作為人對神如奴僕般的倚賴，那時祂的神性沒有向外彰顯
(賽 49:3, 7)——
這一切都是祂「奴僕的形像」的記號。這證明：（1）祂一人就立刻有了奴僕的形像。（2）祂在「取了奴僕的形像」之前，乃是「以神的形像」存在。（3）祂怎樣真真實實地存在於奴僕的形像、即人的本性中，也照樣真實地存在於神性之中。因為祂「以神的形像」存在的程度，與「以奴僕的形像」存在的程度相同；而且祂是以神的形像存在，「以至於與神同等」；因此祂除了是神以外，不可能是別的；因為神說：「你們將誰比我，叫他與我相等呢？」
(賽 46:5)
[BISHOP PEARSON（皮爾森主教）]。祂的虛己是以祂先前神格的豐盛為前提
(約 1:14; 西 1:19; 2:9)。
祂仍然充滿這豐盛；只是祂的行事為人彷彿自己是空的。
英語原文
7. made himself of no reputation, and . . . and--rather as the Greek, "emptied Himself, taking upon him the form of a servant, being made in the likeness of men." The two latter clauses (there being no conjunctions, "and . . . and," in the Greek) expresses in what Christ's "emptying of Himself" consists, namely, in "taking the form of a servant" (see on
Heb 10:5;
compare
Ex 21:5, 6, and Ps 40:6,
proving that it was at the time when He assumed a body, He took "the form of a servant"), and in order to explain how He took "the form of a servant," there is added, by "being made in the likeness of men." His subjection to the law
(Lu 2:21; Ga 4:4)
and to His parents
(Lu 2:51),
His low state as a carpenter, and carpenter's reputed son
(Mt 13:55; Mr 6:3),
His betrayal for the price of a bond-servant
(Ex 21:32),
and slave-like death to relieve us from the slavery of sin and death, finally and chiefly, His servant-like dependence as man on God, while His divinity was not outwardly manifested
(Isa 49:3, 7),
are all marks of His "form as a servant." This proves: (1) He was in the form of a servant as soon as He was made man. (2) He was "in the form of God" before He was "in the form of a servant." (3) He did as really subsist in the divine nature, as in the form of a servant, or in the nature of man. For He was as much "in the form of God" as "in the form of a servant"; and was so in the form of God as "to be on an equality with God"; He therefore could have been none other than God; for God saith, "To whom will ye liken Me and make Me equal?"
(Isa 46:5),
[BISHOP PEARSON]. His emptying Himself presupposes His previous plenitude of Godhead
(Joh 1:14; Col 1:19; 2:9).
He remained full of this; yet He bore Himself as if He were empty.
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繁體中文
8. 既顯為人的樣子——既然祂因著「虛己」已經處於奴僕的形像、即人的樣式之中
(羅 8:3),
「就成為順從，以至於死（不是如英文譯本所作『祂卑微並且成為』等等；希臘文沒有「並且」，且用的是分詞而非動詞），而且是十字架上的死。」祂就自己卑微。「樣子」表明祂有外在的舉止、言語和相貌。在
腓 2:7
中，希臘文的重音在「自己」上（位於希臘文動詞之前），「祂自己倒空」——指祂的神性之己，是就祂從前的所是而言；在
腓 2:8
中，重音在「卑微」上（位於希臘文「自己」之前）；祂不僅倒空了自己先前的「神的形像」，更順服於積極的降卑。祂「成為順從」，即作為「僕人」順服神
(羅 5:19; 來 5:8)。
因此正是「神」將祂「升為至高」
(腓 2:9),
正如祂自願「順從」的對象也正是神一樣。「以至於死」表明祂順服的極致
(約 10:18)。
英語原文
8. being found in fashion as a man--being already, by His "emptying Himself," in the form of a servant, or likeness of man
(Ro 8:3),
"He humbled Himself (still further by) becoming obedient even unto death (not as English Version, 'He humbled Himself and became,'&c.; the Greek has no 'and,' and has the participle, not the verb), and that the death of the cross." "Fashion" expresses that He had the outward guise, speech, and look. In
Php 2:7,
in the Greek, the emphasis is on Himself (which stands before the Greek verb), "He emptied Himself," His divine self, viewed in respect to what He had heretofore been; in
Php 2:8
the emphasis is on "humbled" (which stands before the Greek "Himself"); He not only "emptied Himself" of His previous "form of God," but submitted to positive HUMILIATION. He "became obedient," namely, to God, as His "servant"
(Ro 5:19; Heb 5:8).
Therefore "God" is said to "exalt" Him
(Php 2:9),
even as it was God to whom He became voluntarily "obedient." "Even unto death" expresses the climax of His obedience
(Joh 10:18).
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繁體中文
9. 所以——作為祂自己卑微和順服的正當結果
(詩 8:5, 6; 110:1, 7;
太 28:18; 路 24:26; 約 5:27; 10:17;
羅 14:9; 弗 1:20-22; 來 2:9)。
這也暗示：我們若將來要被升高，如今也必須效法祂的榜樣自己謙卑
(腓 2:3, 5;
腓 3:21; 彼前 5:5, 6)。
基督倒空了基督；神卻把基督作為人升高到與神同等的地位 [BENGEL]。
升為至高——希臘文作「超乎一切地升高」
(弗 4:10)。
賜給祂——希臘文作「賜與祂」。
那名——連同相應的實際，即榮耀與威嚴。
超乎——譯作：「就是那超乎萬名之上的名。」即「耶穌」這名
(腓 2:10),
如今在榮耀中也是祂那尊貴之名
(徒 9:5)。
「超乎」不僅指人，更指天使
(弗 1:21)。
英語原文
9. Wherefore--as the just consequence of His self-humiliation and obedience
(Ps 8:5, 6; 110:1, 7; Mt 28:18; Lu 24:26; Joh 5:27; 10:17;
Ro 14:9; Eph 1:20-22; Heb 2:9).
An intimation, that if we would hereafter be exalted, we too must, after His example, now humble ourselves
(Php 2:3, 5; Php 3:21; 1Pe 5:5, 6).
Christ emptied Christ; God exalted Christ as man to equality with God [BENGEL].
highly exalted--Greek, "super-eminently exalted"
(Eph 4:10).
given him--Greek, "bestowed on Him."
a name--along with the corresponding reality, glory and majesty.
which--Translate, namely, "that which is above every name." The name "JESUS"
(Php 2:10),
which is even now in glory His name of honor
(Ac 9:5).
"Above" not only men, but angels
(Eph 1:21).
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繁體中文
10. 當 那名——更當照希臘文作「在那名裡」。
萬膝都要跪——更當作「彎曲」，作為敬拜的記號。指
賽 45:23;
亦見於
羅 14:11。
「在耶穌的名裡」敬拜，就是敬拜耶穌自己（比較
腓 2:11;
箴 18:10),
或敬拜在基督裡的神
(約 16:23; 弗 3:14)。
比較：「凡求告主名的人（即凡求告在其所啟示的性情裡的主的人），就必得救」
(羅 10:13; 林前 1:2);
「所有求告我們主耶穌基督之名的人」（比較
提後 2:22);
「求告主的人」；
徒 7:59
「求告……說：主耶穌啊」
(徒 9:14, 21; 22:16)。
在天上的——天使。他們不僅以祂為神來敬拜，更以祂為升天的神人「耶穌」來敬拜
(弗 1:21; 來 1:6; 彼前 3:22)。
在地上的——人；祂曾在他們中間暫時支搭帳棚。
在地底下的——死者；祂曾一度被列在他們之中
(羅 14:9, 11; 弗 4:9, 10; 啟 5:13)。
鬼魔與沉淪之人或可間接地被包括在內，因為連他們也對耶穌表示敬意，雖然那是一種出於恐懼、而非出於愛的敬意
(可 3:11; 路 8:31; 雅 2:19,
見
腓 2:11
註釋)。
英語原文
10. at the name--rather as Greek, "in the name."
bow--rather, "bend," in token of worship. Referring to
Isa 45:23;
quoted also in
Ro 14:11.
To worship "in the name of Jesus," is to worship Jesus Himself (compare
Php 2:11; Pr 18:10),
or God in Christ
(Joh 16:23; Eph 3:14).
Compare "Whosoever shall call upon the name of the Lord (that is, whosoever shall call on the Lord in His revealed character) shall be saved"
(Ro 10:13; 1Co 1:2);
"all that call upon the name of Jesus Christ our Lord" (compare
2Ti 2:22);
"call on the Lord";
Ac 7:59,
"calling upon . . . and saying, Lord Jesus"
(Ac 9:14, 21; 22:16).
of things in heaven--angels. They worship Him not only as God, but as the ascended God-man, "Jesus"
(Eph 1:21; Heb 1:6; 1Pe 3:22).
in earth--men; among whom He tabernacled for a time.
under the earth--the dead; among whom He was numbered once
(Ro 14:9, 11; Eph 4:9, 10; Re 5:13).
The demons and the lost may be included indirectly, as even they give homage, though one of fear, not love, to Jesus
(Mr 3:11; Lu 8:31; Jas 2:19,
see on
Php 2:11).
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繁體中文
11. 無不口——比較「無不」膝
(腓 2:10)。
祂要在各樣方式上被承認為主（不再如
腓 2:7
之「僕人」）。
既然「若不是被聖靈感動的，沒有能說的」
(林前 12:3),
那麼已死之義人的靈，必是直接所指的那一類人，即
腓 2:10
之「在地底下的」。
使榮耀歸與父神——這是基督中保職分與國度的偉大目標；當這目標完全實現之時，那職分與國度就將止息
(約 5:19-23, 30; 17:1, 4-7; 林前 15:24-28)。
英語原文
11. every tongue--Compare "every knee"
(Php 2:10).
In every way He shall be acknowledged as Lord (no longer as "servant,"
Php 2:7).
As none can fully do so "but by the Holy Ghost"
(1Co 12:3),
the spirits of good men who are dead, must be the class directly meant,
Php 2:10,
"under the earth."
to the glory of God the Father--the grand end of Christ's mediatorial office and kingdom, which shall cease when this end shall have been fully realized
(Joh 5:19-23, 30; 17:1, 4-7; 1Co 15:24-28).
12
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繁體中文
12. 這樣看來——我們既在基督裡看見由「順服」
(腓 2:8)
和降卑而生出榮耀的如此範例，就當留意你們也要「順服」，這樣「你們的救恩」就必隨你們的順服而來。
既然 順服——「正如你們向來已經順服」，即如耶穌「順服」神那樣順服神（見
腓 2:8
註釋）。
不但，等等——「不要」好像這只是「我在你們那裡的時候才當行」的事，「如今（既然情形如此）更加（更加殷勤地）在我不在你們那裡的時候（因為我的幫助已經撤去）」[ALFORD]。
作出——把它實行到完全的地步。「救恩」是由聖靈在信徒裡面「運行」的
(腓 2:13; 弗 1:11);
聖靈藉著信使他們一次永遠稱義；但這救恩作為一項漸進的工作，仍需要藉著同一位聖靈的幫助，以順服「作出」以致完全
(彼後 1:5-8)。
健全的基督徒既不像形式主義者那樣只停留在手段上、卻不顧目標、也不顧那惟獨能使手段發生效用的聖靈；也不像狂熱者那樣指望不要手段而能達到目標。
你們自己——重點正是在此。如今我既不在那裡推進你們救恩的工作，你們就更要謹慎地自己「作出 你們自己的救恩」。不要因為我缺席就以為這工作不能繼續；「因為
(腓 2:13)
你們裡面運行的乃是神」，等等。在這情形下，要採取與從前
(腓 2:4)
不同的規則，但同樣建立在「心思謙卑」
(腓 2:3)
的同一原則上，即「各人也顧自己的事」，而不是與別人「爭論」
(腓 2:14)。
救恩——是在「耶穌」
(腓 2:10)
裡的，正如祂的名（意為「神—救主」）所表明的。
恐懼戰兢——正是「僕人」所受的命令，當伴隨他們「順服」的那種感覺
(弗 6:5)。
這裡也是一樣：要留意你們效法基督的榜樣作神「僕人」時，也要帶著僕人所當有的「恐懼戰兢」如此行；不是奴僕式的恐懼，而是戰戰兢兢唯恐趕不上目標的焦慮
(林前 9:26, 27; 來 4:1,
「所以我們應當畏懼，因為既然留下有進入祂安息的應許，就當怕你們中間有人趕不上」），這是由於感受到我們人性的不足，並意識到一切都倚靠神的能力而產生的，祂「在你們裡面運行，使你們立志並行事」
(羅 11:20)。
「保羅雖然喜樂，卻是認真地寫作」[J. J. WOLF（沃爾夫）]。
英語原文
12. Wherefore--Seeing that we have in Christ such a specimen of glory resulting from "obedience"
(Php 2:8)
and humiliation, see that ye also be "obedient," and so "your salvation" shall follow your obedience.
as ye have . . . obeyed--"even as ye have been obedient," namely, to God, as Jesus was "obedient" unto God (see on
Php 2:8).
not as, &c.--"not as if" it were a matter to be done "in my presence only, but now (as things are) much more (with more earnestness) in my absence (because my help is withdrawn from you)" [ALFORD].
work out--carry out to its full perfection. "Salvation" is "worked in"
(Php 2:13; Eph 1:11)
believers by the Spirit, who enables them through faith to be justified once for all; but it needs, as a progressive work, to be "worked out" by obedience, through the help of the same Spirit, unto perfection
(2Pe 1:5-8).
The sound Christian neither, like the formalist, rests in the means, without looking to the end, and to the Holy Spirit who alone can make the means effectual; nor, like the fanatic, hopes to attain the end without the means.
your own--The emphasis is on this. Now that I am not present to further the work of your salvation, "work out your own salvation" yourselves the more carefully. Do not think this work cannot go on because I am absent; "for
(Php 2:13)
it is God that worketh in you," &c. In this case adopt a rule different from the former
(Php 2:4),
but resting on the same principle of "lowliness of mind"
(Php 2:3),
namely, "look each on his own things," instead of "disputings" with others
(Php 2:14).
salvation--which is in "Jesus"
(Php 2:10),
as His name (meaning God-Saviour) implies.
with fear and trembling--the very feeling enjoined on "servants," as to what ought to accompany their "obedience"
(Eph 6:5).
So here: See that, as "servants" to God, after the example of Christ, ye be so "with the fear and trembling" which becomes servants; not slavish fear, but trembling anxiety not to fall short of the goal
(1Co 9:26, 27; Heb 4:1,
"Let us fear, lest a promise being left us of entering into His rest, any should come short of it"), resulting from a sense of our human insufficiency, and from the consciousness that all depends on the power of God, "who worketh both to will and to do"
(Ro 11:20).
"Paul, though joyous, writes seriously" [J. J. WOLF].
13
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繁體中文
13. 因為——為鼓勵你們去作：「因為在你們裡面運行的乃是神」，雖然我離開了，祂卻常與你們同在。這裡不是說：「當恐懼戰兢作出你們自己的救恩，雖然那是神」，等等，而是說「因為那是神」，等等。立志，以及行事的能力，既是祂恩典初結的果子，就激勵我們去充分驗證並徹底成全祂先已「運行」、如今仍在我們裡面「運行」的「救恩」，好叫我們能把它「作出來」。「我們的意志若沒有恩典，就甚麼也不能作；但恩典若沒有我們的意志，就不活動」[聖伯爾拿（ST. BERNARD）]。人在不同的意義上既是全然主動的，也是全然被動的：神產生一切，我們也行出一切。祂所產生的，就是我們自己的行動。這不是說神作一部分，我們作其餘的部分。神作全部，我們也作全部。神是惟一真正的創始者，我們是惟一真正的行動者。因此，同一件事在聖經裡有時說是出於神，有時說是出於我們。神造一個新心，我們卻又受命自己造一個新心；這不僅是因為我們必須使用手段才能得到結果，更是因為這結果本身就是我們的作為，也是我們的本分
(結 11:19; 18:31; 36:26)
[EDWARDS（愛德華滋）]。
運行——更當照希臘文作「有效 地運行」。我們自己不能接受恩惠的福音：這「意志」
(詩 110:3; 林後 3:5)
完全是神隨己意賜給人的恩賜
(約 6:44, 65);
照樣，「行事」的能力（更當作「有效 地行事」，因為希臘文*與「在你們裡面運行」用的是同一個字），即那堅持到底的有效忍耐，也完全是神的恩賜
(腓 1:6; 來 13:21)。
都是神在你們心裡運行——更當照希臘文作「都是為祂的美意」；為要成就祂對你們那主權而恩慈的旨意
(弗 1:5, 9)。
英語原文
13. For--encouragement to work: "For it is God who worketh in you," always present with you, though I be absent. It is not said, "Work out your own salvation, though it is God," &c., but, "because it is God who," &c. The will, and the power to work, being first instalments of His grace, encourage us to make full proof of, and carry out to the end, the "salvation" which He has first "worked," and is still "working in" us, enabling us to "work it out." "Our will does nothing thereunto without grace; but grace is inactive without our will" [ST. BERNARD]. Man is, in different senses, entirely active, and entirely passive: God producing all, and we acting all. What He produced is our own acts. It is not that God does some, and we the rest. God does all, and we do all. God is the only proper author, we the only proper actors. Thus the same things in Scripture are represented as from God, and from us. God makes a new heart, and we are commanded to make us a new heart; not merely because we must use the means in order to the effect, but the effect itself is our act and our duty
(Eze 11:19; 18:31; 36:26)
[EDWARDS].
worketh--rather as Greek, "worketh effectually." We cannot of ourselves embrace the Gospel of grace: "the will"
(Ps 110:3; 2Co 3:5)
comes solely of God's gift to whom He will
(Joh 6:44, 65);
so also the power "to do" (rather, "to work effectually," as the Greek is the same as that for "worketh in"), that is, effectual perseverance to the end, is wholly of God's gift
(Php 1:6; Heb 13:21).
of his good pleasure--rather as Greek, "FOR His good pleasure"; in order to carry out His sovereign gracious purpose towards you
(Eph 1:5, 9).
14
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繁體中文
14. 發怨言——因自私而對同類所發的暗中的怨言和抱怨：與剛才所提耶穌的榜樣相反（比較該字的用法，
約 7:12, 13; 徒 6:1; 彼前 4:9; 猶 16)。
起爭論——這個希臘文字在
提前 2:8
譯作「疑惑」。但此處是指與我們當「無可指責、誠實無偽」之同類之間無益的「爭論」
(腓 2:15);
所以希臘文在
可 9:33, 34
也譯作「爭論」。這些爭論出自被定罪
(腓 2:3)
的「虛浮的榮耀」；而在腓立比所在的馬其頓一帶，亞里士多德學派的哲學家中也盛行這種爭論。
英語原文
14. murmurings--secret murmurings and complaints against your fellow men arising from selfishness: opposed to the example of Jesus just mentioned (compare the use of the word,
Joh 7:12, 13; Ac 6:1; 1Pe 4:9; Jude 16).
disputings--The Greek is translated "doubting" in
1Ti 2:8.
But here referring to profitless "disputings" with our fellow men, in relation to whom we are called on to be "blameless and harmless"
(Php 2:15):
so the Greek is translated,
Mr 9:33, 34.
These disputings flow from "vain glory" reprobated
(Php 2:3);
and abounded among the Aristotelian philosophers in Macedon, where Philippi was.
15
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繁體中文
15. 無可指責、誠實無偽——既沒有為害的惡名，也沒有為害的意向 [ALFORD]。
你們……好像明光照耀——更當照希臘文作「神的兒女」
(羅 8:14-16)。
效法我們天上的父，是我們作祂兒女當盡本分的本能指引，勝過任何外在的律法
(太 5:44, 45, 48)。
無可指摘——「不給人指責的把柄」。本節整體是暗中與
申 32:5
相對比：「他們的瑕疵……不是……祂的兒女……一個彎曲 悖謬的世代」（比較
彼前 2:12)。
照耀——直譯作「顯現」[TRENCH（特倫奇）]。「將自己顯明出來」（比較
太 5:14-16; 弗 5:8-13)。
好像明光照耀——希臘文作「好像世上的發光體」，如物質世界或穹蒼中的日月——「光體」或「大光」一樣。七十士譯本在
創 1:14, 16
正是用這同一個希臘文字。比較註，見
啟 21:11
註釋。
英語原文
15. blameless and harmless--without either the repute of mischief, or the inclination to do it [ALFORD].
sons--rather as Greek, "the children of God"
(Ro 8:14-16).
Imitation of our heavenly Father is the instinctive guide to our duty as His children, more than any external law
(Mt 5:44, 45, 48).
without rebuke--"without (giving handle for) reproach." The whole verse tacitly refers by contrast to
De 32:5,
"Their spot . . . not . . . of His children . . . a perverse and crooked generation" (compare
1Pe 2:12).
ye shine--literally, "appear" [TRENCH]. "Show yourselves" (compare
Mt 5:14-16; Eph 5:8-13).
as lights in the world--The Greek expresses "as luminaries in the world," as the sun and moon, "the lights," or "great lights," in the material world or in the firmament. The Septuagint uses the very same Greek word in the passage,
Ge 1:14, 16;
compare Note,, see on
Re 21:11.
16
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繁體中文
16. 將生命的道表明出來——向他們表明出來，因而應用出來（希臘文的常用意義；此處或許也包含另一個意思，即「牢牢守住」）。持光者或發光體的比喻是從
腓 2:15
延續而來。正如天上發光體的光與動物的生命密切相連，照樣你們也把基督「生命的道」（即從我所領受的）——外邦人的「生命」——表明出來
(約 1:4; 約一 1:1, 5-7)。
基督是「世界的光」
(約 8:12);
信徒不過是反照祂光的「持光者」。
英語原文
16. Holding forth--to them, and so applying it (the common meaning of the Greek; perhaps here including also the other meaning, "holding fast"). The image of light-bearers or luminaries is carried on from
Php 2:15.
As the heavenly luminaries' light is closely connected with the life of animals, so ye hold forth the light of Christ's "word" (received from me) which is the "life" of the Gentiles
(Joh 1:4; 1Jo 1:1, 5-7).
Christ is "the Light of the world"
(Joh 8:12);
believers are only "light-bearers" reflecting His light.
that I may rejoice in--literally, "with a view to (your being) a subject of rejoicing to me against the day of Christ"
(Php 4:1; 2Co 1:14; 1Th 2:19).
that I have not run in vain--that it was not in vain that I labored for your spiritual good.
17
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繁體中文
17. 然而，即使——更當照希臘文作：「是的，即使」；暗示他並不認為這可能性太低：他曾假定自己能在基督再來時仍然活著的可能性（因為基督定意在每一個世代都叫基督徒以祂的再來為近了而預備等候）：他在這裡提出一個他認為更有可能的假設，就是他在基督再來之前去世。
我 被澆奠——更當照希臘文作：「我正在被澆奠」。「我正在成為奠祭。」是現在式，不是未來式，因為危險如今正威脅著他。正如在獻祭時酒的奠祭「澆在」祭物之上，照樣他把因信獻上的腓立比信徒（或說他們的信心本身）當作祭物，而他的血就是「澆」在其上的奠祭（比較
羅 15:16; 提後 4:6)。
祭物——希臘文作「祭司的事奉」；延續獻祭的比喻。
我喜樂——為我自己
(腓 1:21, 23)。
他對從監牢得釋放的期望，比稍早從羅馬寫的以弗所書、歌羅西書、腓利門書要薄弱得多。提格利努斯（Tigellinus）出任御營長官，大概就是這變化的原因。見導論。
與你們眾人一同喜樂——ALFORD 譯作：「我恭賀你們眾人」，即恭賀你們因我的血澆在你們信心的祭物上而得的榮譽。若他們已經喜樂了（如英文譯本所表達的），他又何須勸勉他們「你們也同樣喜樂」呢。
英語原文
17. Yea, and if--rather as Greek, "Yea, if even"; implying that he regarded the contingency as not unlikely: He had assumed the possibility of his being found alive at Christ's coming (for in every age Christ designed Christians to stand in preparedness for His coming as at hand): he here puts a supposition which he regards as more likely, namely, his own death before Christ's coming.
I be offered--rather as Greek, "I am poured out." "I am made a libation." Present, not future, as the danger is threatening him now. As in sacrifices libations of wine were "poured upon" the offerings, so he represents his Philippian converts, offered through faith (or else their faith itself), as the sacrifice, and his blood as the libation "poured upon" it (compare
Ro 15:16; 2Ti 4:6).
service--Greek, "priest's ministration"; carrying out the image of a sacrifice.
I joy--for myself
(Php 1:21, 23).
His expectation of release from prison is much fainter, than in the Epistles to Ephesians, Colossians, and Philemon, written somewhat earlier from Rome. The appointment of Tigellinus to be Prætorian Prefect was probably the cause of this change. See
Introduction.
rejoice with you all--ALFORD translates, "I congratulate you all," namely on the honor occurring to you by my blood being poured out on the sacrifice of your faith. If they rejoiced already (as English Version represents), what need of his urging them, "Do ye also joy."
18
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繁體中文
18. 「你們也要同樣喜樂」，因這賜給你們的榮譽，並在我的福氣上「恭賀我」
(腓 1:21)。
英語原文
18. "Do ye also rejoice" at this honor to you, "and congratulate me" on my blessed "gain"
(Php 1:21).
19
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繁體中文
19.
腓 2:22
「但你們知道提摩太的明證……他與我一同服役」，暗示提摩太曾在腓立比與保羅同住了很久；因此在歷史記錄中
(徒 16:1-4; 17:10, 14),
我們看見他們從呂高尼的特庇一同起程，又在保羅旅行傳道接近尾聲時，於馬其頓的庇哩亚再度同在一處：這是書信與歷史之間一處非刻意安排的巧合，是真實性的標記 [PALEY（佩利）]。從
腓 2:19-30
看來，以巴弗提要立刻起程，好消除腓立比人為他所掛的心，同時帶去這封信；提摩太則要等到使徒是否獲釋一事定案之後才跟著去，那時他們才能更確切地安排提摩太從腓立比帶消息回來時要在何處與保羅會合，因為保羅打算取道更寬的迂迴路線、以較慢的速度到達那城。保羅從以巴弗提聽了腓立比人的消息不久就要打發提摩太去，原因是他們如今正受逼迫
(腓 1:28-30);
此外，以巴弗提從腓立比往羅馬途中因病耽延，使他帶來的消息不如保羅所期望的那樣新近。保羅自己也盼望很快就去看望他們。
但我靠主盼望——然而我的死決不是一定的；是的，「我盼望（希臘文）靠著主（即靠著主的幫助）」
到你們那裡去——直譯作「為你們」，即為叫你們滿意，而不僅僅是動向到你們那裡去。
我也——不僅你們聽見我的消息可以「放膽」（希臘文如此）
(腓 2:23),
「我也，等我明白你們的情況」。
英語原文
19.
Php 2:22,
"ye know the proof of him . . . that . . . he hath served with me," implies that Timothy had been long with Paul at Philippi; Accordingly, in the history
(Ac 16:1-4; 17:10, 14),
we find them setting out together from Derbe in Lycaonia, and together again at Berea in Macedonia, near the conclusion of Paul's missionary journey: an undesigned coincidence between the Epistle and history, a mark of genuineness [PALEY]. From
Php 2:19-30,
it appears Epaphroditus was to set out at once to allay the anxiety of the Philippians on his account, and at the same time bearing the Epistle; Timothy was to follow after the apostle's liberation was decided, when they could arrange their plans more definitely as to where Timothy should, on his return with tidings from Philippi, meet Paul, who was designing by a wider circuit, and slower progress, to reach that city. Paul's reason for sending Timothy so soon after having heard of the Philippians from Epaphroditus was that they were now suffering persecutions
(Php 1:28-30);
and besides, Epaphroditus' delay through sickness on his journey to Rome from Philippi, made the tidings he brought to be of less recent date than Paul desired. Paul himself also hoped to visit them shortly.
But I trust--Yet my death is by no means certain; yea, "I hope (Greek) in the Lord (that is, by the Lord's help)"
unto you--literally, "for you," that is, to your satisfaction, not merely motion, to you.
I also--that not only you "may be of good courage" (so Greek) on hearing of me
(Php 2:23),
but "I also, when I know your state."
20
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繁體中文
20. 這是他差遣提摩太過於其他所有人的理由：除了提摩太以外，我沒有別人與我「同心」，直譯作「同魂」的。比較
申 13:6,
「你……如同你性命一樣的朋友」
(詩 55:14)。
他是保羅的第二個自我。
實在——希臘文作「真誠地」；「帶著真誠的關切」。這是聖靈改變人本性的一個例子——對他而言，自然的就是屬靈的：這正是當追求的大目標。
英語原文
20. His reason for sending Timothy above all others: I have none so "like-minded," literally, "like-souled," with myself as is Timothy. Compare
De 13:6,
"Thy friend which is as thine own soul"
(Ps 55:14).
Paul's second self.
naturally--Greek, "genuinely"; "with sincere solicitude." A case wherein the Spirit of God so changed man's nature, that to be natural was with him to be spiritual: the great point to be aimed at.
21
無題
繁體中文
21. 照希臘文譯作：「別人都」（即如今與我同在的人，
腓 1:14, 17;
腓 4:21:
當時與他同在的底馬，後來證明就是這樣的人，
西 4:14;
比較
提後 4:10;
門 24)。
求自己的事——與保羅的教訓相反
(腓 2:4; 林前 10:24, 33; 13:5)。
這話是與提摩太相比而說的；因為
腓 1:16, 17
暗示在羅馬與保羅同在的人中，有些是真基督徒，只是不如提摩太那樣捨己。在需要犧牲安逸、名聲和利益之處，肯來幫助主事業的人少之又少。大多數人只在基督的益處與自己的益處不相衝突時才肯相助
(士 5:17, 23)。
英語原文
21. Translate as Greek, "They all" (namely, who are now with me,
Php 1:14, 17; Php 4:21:
such Demas, then with him, proved to be,
Col 4:14;
compare
2Ti 4:10; Phm 24).
seek their own--opposed to Paul's precept
(Php 2:4; 1Co 10:24, 33; 13:5).
This is spoken, by comparison with Timothy; for
Php 1:16, 17
implies that some of those with Paul at Rome were genuine Christians, though not so self-sacrificing as Timothy. Few come to the help of the Lord's cause, where ease, fame, and gain have to be sacrificed. Most help only when Christ's gain is compatible with their own
(Jud 5:17, 23).
22
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繁體中文
22. 這是難得的稱讚
(尼 7:2)。
待我像兒子待父親一樣——譯作：「像兒子（事奉）父親一樣」。
與我一同 勞苦——我們本可以預期句子是這樣：「正如兒子事奉父親，他也事奉了我」；他出於謙卑，把它改為「與我一同勞苦」；因為基督徒並不是彼此的僕人，而是與彼此一同作神的僕人
(比較
腓 3:17)。
興旺 福音——希臘文作「向著福音」或「為福音」。
英語原文
22. Rare praise
(Ne 7:2).
as a son with the father--Translate, "as a child (serveth) a father."
served with me--When we might expect the sentence to run thus. "As a child serveth a father, so he served me"; he changes it to "served with me" in modesty; as Christians are not servants TO one another," but servants of God WITH one another (compare
Php 3:17).
in the gospel--Greek, "unto," or "for the Gospel."
23
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繁體中文
23. 我一看清——即一旦確實知道。
英語原文
23. so soon as I shall see--that is, so soon as I shall have known for certain.
24
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繁體中文
24. 我自己也——正如提摩太一樣。
英語原文
24. also myself--as well as Timothy.
25
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繁體中文
25. 我以為——「我想這是必須的」。
打發——嚴格說來，是把以巴弗提打發回去
(腓 4:18)。
但因他來時本是打算與保羅同住一段時日，所以保羅用了「打發」一詞（比較
腓 2:30)。
同當兵的——在信仰的「美好仗」中一同當兵的
(腓 1:27, 30; 提後 2:3; 4:7)。
你們的使者——直譯作「使徒」。「教會的使徒」或「使者」
(羅 16:7; 林後 8:23),
與那特別由基督所委任的使徒——如十二使徒和保羅——是有分別的。
供給我所需的——藉著轉送來自腓立比的捐獻而如此作。希臘文作「leitourgon」，直譯暗示在執事的職分上事奉。以巴弗提大概是長老，否則就是執事。
英語原文
25. I supposed--"I thought it necessary."
to send--It was properly a sending Epaphroditus back
(Php 4:18).
But as he had come intending to stay some time with Paul, the latter uses the word "send" (compare
Php 2:30).
fellow soldier--in the "good fight" of faith
(Php 1:27, 30; 2Ti 2:3; 4:7).
your messenger--literally, "apostle." The "apostles" or "messengers of the churches"
(Ro 16:7; 2Co 8:23),
were distinct from the "apostles" specially commissioned by Christ, as the Twelve and Paul.
ministered to my wants--by conveying the contributions from Philippi. The Greek "leitourgon," literally, implies ministering in the ministerial office. Probably Epaphroditus was a presbyter or else a deacon.
26
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繁體中文
26. 因為——「必須打發」「以巴弗提」的理由。照希臘文譯作：「因為他極其想念你們眾人」。
極其難過——希臘文表達被沉重的悲傷所磨損並壓倒的狀態。
因為你們聽見他病了——更當作「他病了」。他體會到你們聽見這消息會何等憂傷；所以他如今急於趕快去，好解除你們心中的憂慮。
英語原文
26. For--reason for thinking it "necessary to send" "Epaphroditus. Translate as Greek, "Inasmuch as he was longing after you all."
full of heaviness--The Greek expresses the being worn out and overpowered with heavy grief.
because that ye had heard that he had been sick--rather, "that he was sick." He felt how exceedingly saddened you would be in hearing it; and he now is hastening to relieve your minds of the anxiety.
27
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繁體中文
27. 以巴弗提的病證明，使徒們通常並沒有持久性的行神蹟恩賜，正如他們沒有持久性的默示恩賜一樣：兩者都只是聖靈認為合宜時，在每一個特殊情況下才賜給他們的。
免得我憂上加憂——即在我被囚之憂以外，再加失去他（以死亡）之憂。這封書信整體上最為喜樂，惟有此處出現了憂傷的語氣。
英語原文
27. Epaphroditus' sickness proves that the apostles had not ordinarily the permanent gift of miracles, any more than of inspiration: both were vouchsafed to them only for each particular occasion, as the Spirit thought fit.
lest I should have sorrow upon sorrow--namely, the sorrow of losing him by death, in addition to the sorrow of my imprisonment. Here only occurs anything of a sorrowful tone in this Epistle, which generally is most joyous.
29
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繁體中文
29. 故此，你們要在主裡 歡歡喜喜地接待他——看來他背後還有一些隱情。倘若他「難過」的惟一根源只是極度的深情，那麼這樣的勸勉就沒有必要了 [ALFORD]。
尊重——「在尊榮中」。
英語原文
29. Receive him--There seems to be something behind respecting him. If extreme affection had been the sole ground of his "heaviness," no such exhortation would have been needed [ALFORD].
in reputation--"in honor."
30
無題
繁體中文
30. 因 他為作基督的工——即把供應帶給我這基督的執事。他從腓立比起行時大概身體已經嬌弱；但他不顧一切危險地承擔了這項出於基督徒之愛的服事，並因此得了重病。
幾乎要死——最古的抄本大多作「不顧性命」，等等。
要補足你們 待我不及之處——這不是說保羅暗示他們缺乏心意；他們所「不及」的，是把他們慣常的捐獻送來的「機會」
(腓 4:10)。
「你們若是能作的，早就作了（只因距離而不能作），他替你們作了；所以要滿心喜樂地接待他」[ALFORD]。
英語原文
30. for the work of Christ--namely, the bringing of a supply to me, the minister of Christ. He was probably in a delicate state of health in setting out from Philippi; but at all hazards he undertook this service of Christian love, which cost him a serious sickness.
not regarding his life--Most of the oldest manuscripts read, "hazarding," &c.
to supply your lack of service--Not that Paul would imply, they lacked the will: what they "lacked" was the "opportunity" by which to send their accustomed bounty
(Php 4:10).
"That which ye would have done if you could (but which you could not through absence), he did for you; therefore receive him with all joy" [ALFORD].
腓 2:1-30.
勸勉續論： 論合一： 效法基督的謙卑，祂的榮耀隨其降卑而來： 論追求完全的殷勤，使他們在基督的日子成為保羅的喜樂： 他如今樂意藉着死被澆奠，以促進他們的信心。 他有意打發提摩太： 同時打發以巴弗提。
1. 「所以」暗示他在此展開
（腓 1:27）
的勸勉——「同有一個心靈，同一個心思（魂）」。他在本節提出四個激勵動機，以教導與之相對應的四樣基督徒本分
（腓 2:2）。
「你們就要意念相同，有相同的愛心，同心合意，心思相同」；（1）「若在基督裏有甚麼勸勉」，即任何以基督為源的勸勉，引導你們情願在我為基督所受的苦難中安慰我，你們就當以此回報我，答允我「要意念相同」的要求〔屈梭多模（Chrysostom）和埃斯提烏（Estius）〕；（2）「若有甚麼愛心的安慰」（即從愛心流出的安慰），作「在基督裏的勸勉」的附加；（3）「若在聖靈裏有甚麼（作為基督徒一同相交、源於共同有分於）交通」
（林後 13:14）。
正如異教徒（Pagans）字面指那些同屬一村、同飲一泉的人，那麼那聯合同飲一位聖靈之人的合一，豈不更大！
（林前 12:4, 13）
〔格羅提烏（Grotius）〕；（4）「若有甚麼心腸（柔情）和憐憫（同情）」，作「聖靈的交通」的附加。這四個動機分為兩對，各對的相反之物在
腓 2:3, 4
中被定罪。