Comentário do capítulo
Philippians Capítulo 3
1
Php 3:1-21.
繁體中文
Original em inglês
Php 3:1-21.
WARNING AGAINST JUDAIZERS: HE HAS GREATER CAUSE THAN THEY TO TRUST IN LEGAL RIGHTEOUSNESS, BUT RENOUNCED IT FOR CHRIST'S RIGHTEOUSNESS, IN WHICH HE PRESSES AFTER PERFECTION: WARNING AGAINST CARNAL PERSONS: CONTRAST OF THE BELIEVER'S LIFE AND HOPE.
1. Finally--rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [BENGEL and WAHL] as in
1Th 4:1.
Literally, "As to what remains," &c. It is often used at the conclusion of Epistles for "finally"
(Eph 6:10; 2Th 3:1).
But it is not restricted to this meaning, as ALFORD thinks, supposing that Paul used it here intending to close his Epistle, but was led by the mention of the Judaizers into a more lengthened dissertation.
the same things--concerning "rejoicing," the prevailing feature in this Epistle
(Php 1:18, 25; 2:17; 4:4,
where, compare the "again I say," with "the same things" here).
In the Lord--marks the true ground of joy, in contrast with "having confidence in the flesh," or in any outward sensible matter of boasting
(Php 3:3).
not grievous--"not irksome."
for you it is safe--Spiritual joy is the best safety against error
(Php 3:2; Ne 8:10,
end).
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2. 應當防備——希臘文作「把眼睛盯住」以便防備。與「留意」或「觀察」——即為要效法——相對
腓 3:17。
犬類——希臘文作「那些犬類」，即那些不潔的人，「我屢次告訴你們」的
（腓 3:18, 19）；
「可憎的」（比較
啟 21:8，
與 啟 22:15；
太 7:6；
多 1:15, 16）：
在污穢、不貞、咆哮上為「犬類」
（申 23:18；
詩 59:6, 14, 15；
彼後 2:22）：
尤其是「基督十字架的仇敵」
（腓 3:18；
詩 22:16, 20）。
猶太人視外邦人為「犬類」
（太 15:26）；
但猶太人因自己的不信，已不再是真正的以色列，反倒成了「犬類」（比較
賽 56:10, 11）。
作惡的——
（林後 11:13，）
「詭詐的工人」。所指不僅是「作惡的人」，而是那些表面為福音「作工」、實則為惡而作工的人：「不事奉我們的主，只服事自己的肚腹」
（腓 3:19；
比較
羅 16:18）。
譯作「那些作惡的工人」，即敗壞的教師（比較
提後 2:15）。
妄自行割——割禮如今已失去其屬靈意義，對那些以它為稱義根據的人而言，如今只成了無謂的殘割。基督徒才有惟一真正的割禮，即心的割禮；律法主義者只有「妄割」，即割去肉體。律法明文禁止「用刀劃身」
（利 21:5）：
那是外邦異教的行徑
（王上 18:28）；
然而保羅憤慨地寫道，這正是這些律法主義者在實際上所作的——違背律法。伯克斯（Birks）〔使徒生平考〕說，保羅論割禮的用語有顯著的遞進。在他最早的記錄講論中
（徒 13:39），
割禮未被提及，但暗含於不能稱義的摩西律法之內。六七年後，在加拉太書中
（加 3:3）——
最早提及割禮的書信——他針對那些始於聖靈、卻想在肉身中得着完全的外邦人，維護其屬靈上的無效。其後，在羅馬書中
（羅 2:28, 29），
他走得更遠，為每一位信徒宣告其本體，只把影兒歸給不信的猶太人。在更晚的歌羅西書中
（西 2:11; 3:11），
他更充分地闡明真割禮乃是信徒專有的特權。最後在此處，連「割禮」之名也被拒絕賜給律法主義者，取而代之的是一個貶斥之詞——「妄割」，即割肉。割禮一度是對所有盟約子民都具有約束力的，其後被貶為一種僅僅的民族區別，在使徒的經歷中越來越多地與猶太人的公然敵對和假弟兄的乖謬教訓聯繫在一起。
Original em inglês
2. Beware--Greek, "Have your eye on" so as to beware of. Contrast "mark," or "observe," namely, so as to follow
Php 3:17.
dogs--Greek, "the dogs," namely, those impure persons "of whom I have told you often"
(Php 3:18, 19);
"the abominable" (compare
Re 21:8, with Re 22:15; Mt 7:6; Tit 1:15, 16):
"dogs" in filthiness, unchastity, and snarling
(De 23:18; Ps 59:6, 14, 15; 2Pe 2:22):
especially "enemies of the cross of Christ"
(Php 3:18; Ps 22:16, 20).
The Jews regarded the Gentiles as "dogs"
(Mt 15:26);
but by their own unbelief they have ceased to be the true Israel, and are become "dogs" (compare
Isa 56:10, 11).
evil workers--
(2Co 11:13),
"deceitful workers." Not simply "evildoers" are meant, but men who "worked," indeed, ostensibly for the Gospel, but worked for evil: "serving not our Lord, but their own belly"
(Php 3:19;
compare
Ro 16:18).
Translate, "The evil workmen," that is, bad teachers (compare
2Ti 2:15).
concision--Circumcision had now lost its spiritual significance, and was now become to those who rested on it as any ground of justification, a senseless mutilation. Christians have the only true circumcision, namely, that of the heart; legalists have only "concision," that is, the cutting off of the flesh. To make "cuttings in the flesh" was expressly prohibited by the law
(Le 21:5):
it was a Gentile-heathenish practice
(1Ki 18:28);
yet this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation, says BIRKS [Horæ Apostolicæ] in Paul's language as to circumcision. In his first recorded discourse
(Ac 13:39),
circumcision is not named, but implied as included in the law of Moses which cannot justify. Six or seven years later, in the Epistle to Galatians
(Ga 3:3),
the first Epistle in which it is named, its spiritual inefficiency is maintained against those Gentiles who, beginning in the Spirit, thought to be perfected in the flesh. Later, in Epistle to Romans
(Ro 2:28, 29),
he goes farther, and claims the substance of it for every believer, assigning the shadow only of it to the unbelieving Jew. In Epistle to Colossians
(Col 2:11; 3:11),
still later, he expounds more fully the true circumcision as the exclusive privilege of the believer. Last of all here, the very name is denied to the legalist, and a term of reproach is substituted, "concision," or flesh-cutting. Once obligatory on all the covenant-people, then reduced to a mere national distinction, it was more and more associated in the apostle's experience with the open hostility of the Jews, and the perverse teaching of false brethren.
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繁體中文
3. 「我們才是（真正的）受割禮之人」
（羅 2:25-29；
西 2:11）。
靠神的靈……敬拜——最古老的抄本讀作「靠神的靈敬拜」；我們宗教性的事奉是由聖靈來獻上的
（約 4:23, 24）。
律法時代的敬拜是外在的，由外在的行為構成，限於特定的時間和地點。基督徒的敬拜是屬靈的，從聖靈的內在工作湧流而出，不關乎某些孤立的行為，而是涵蓋整個生命
（羅 12:1）。
在前者，人信靠某種屬人的事物——或源自神治國家的血統，或律法的義，或「肉體」的苦行（「靠肉體誇口」或「靠着肉體有信心」）〔尼安德（Neander）〕
（羅 1:9）。
在基督耶穌裏……誇口——「在基督耶穌裏誇口」，不在律法裏誇口：這才是他們誇口的根基。
不靠肉體——而是靠聖靈。
Original em inglês
3. "We are the (real) circumcision"
(Ro 2:25-29; Col 2:11).
worship God in the Spirit--The oldest manuscripts read, "worship by the Spirit of God"; our religious service is rendered by the Spirit
(Joh 4:23, 24).
Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spiritual, flowing from the inworkings of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life
(Ro 12:1).
In the former, men trusted in something human, whether descent from the theocratic nation, or the righteousness of the law, or mortification of "the flesh" ("Having confidence," or "glorying in the flesh") [NEANDER]
(Ro 1:9).
rejoice in Christ Jesus--"make our boast in Christ Jesus," not in the law: the ground of their boasting.
have no confidence in the flesh--but in the Spirit.
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4. 「其實我（強調）也可以靠肉體誇口」。字面作「我雖有」卻不使用「靠肉體的信心」。
我……更——有更多「可以靠肉體誇口」的憑藉。
Original em inglês
4. "Although I (emphatical) might have confidence even in the flesh." Literally, "I having," but not using, "confidence in the flesh."
I more--have more "whereof I might have confidence in the flesh."
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5. 他從三方面說明他怎能「靠肉體誇口」
（腓 3:4）：
（1）他純正的猶太血統。（2）他在律法上的精確和作為其上之人的崇高地位。（3）他對律法的熱心。希臘文字面作「在割禮上第八天的人」，即不是後來歸信時才受割禮的，而是在出生後第八天受割禮的——正如律法對猶太血統嬰孩所規定的。
便雅憫……支派——拉結之子，非使女之子〔本格爾（Bengel）〕。
希伯來人所生的希伯來人——父母雙方都不是外邦人。「希伯來人」無論住在何處，都保留着父輩的語言。因此保羅雖然定居於希臘城市大數，卻稱自己是希伯來人。另一方面，「希利尼人」或 Hellenist 在新約中是用來指「說希臘話的」猶太人的詞〔特倫奇（Trench）〕。
就律法說——即就律法地位和嚴格而言。
法利賽人——「最嚴格的教門」
（徒 26:5）。
Original em inglês
5. In three particulars he shows how he "might have confidence in the flesh"
(Php 3:4):
(1) His pure Jewish blood. (2) His legal preciseness and high status as such. (3) His zeal for the law. The Greek is literally, "Being in circumcision an eighth day person," that is, not one circumcised in later life as a proselyte, but on the eighth day after birth, as the law directed in the case of Jew-born infants.
of the tribe of Benjamin--son of Rachel, not of the maid-servant [BENGEL].
Hebrew of the Hebrews--neither one or other parent being Gentile. The "Hebrew," wherever he dwelt, retained the language of his fathers. Thus Paul, though settled in Tarsus, a Greek city, calls himself a Hebrew. A "Grecian" or Hellenist, on the other hand, in the New Testament, is the term used for a "Greek-speaking" Jew [TRENCH].
touching the law--that is, as to legal status and strictness.
a Pharisee--"of the straitest sect"
(Ac 26:5).
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6. 論到——正如前後文一樣，譯作「論到熱心」
(比較
徒 22:3; 26:9)。
無可指責——希臘文作「成為無可指責」，是就禮儀上的義而言：即在人的眼中達到了無可指責的律法上的完全。至於在神面前的聖潔——那才是律法內在而最真實的精意，也是從「因信而來的神的義」所流出的——他反倒明明說
(腓 3:12-14)
自己沒有達到完全。
Original em inglês
6. Concerning--Translate as before and after, "As touching Zeal" (compare
Ac 22:3; 26:9).
blameless--Greek, "having become blameless" as to ceremonial righteousness: having attained in the eyes of man blameless legal perfection. As to the holiness before God, which is the inner and truest spirit of the law, and which flows from "the righteousness of God by faith," he on the contrary declares
(Php 3:12-14)
that he has not attained perfection.
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7. 益處——更當照希臘文作「益處們」，包括他從前所享受外在身分上一切可能的優勢。
我 當作——希臘文作「我已經因基督當作有損」。他不再像「益處們」那樣用複數；因為他把這一切都當作一個大的「損失」
(太 16:26; 路 9:25)。
Original em inglês
7. gain--rather as Greek, "gains"; including all possible advantages of outward status, which he had heretofore enjoyed.
I counted--Greek, "I have counted for Christ's sake loss." He no longer uses the plural as in "gains"; for he counts them all but one great "loss"
(Mt 16:26; Lu 9:25).
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8. 不但如此——最古的抄本省略「不但如此」（希臘文作「ge」）：譯作「不但如此」。我不但「已經 把」剛才所提的那些事「當作有損」，「而且我實在也將萬事當作有損」，等等。
因我以認識——希臘文作「因認識基督耶穌那超乎萬有的卓越（即超越它們一切的至高優越）」。
我主——這是憑信與愛將祂據為己有的稱呼
(詩 63:1; 約 20:28)。
為著祂——「因祂的緣故」。
我已經當作有損——不僅是我「當作」「有損」，而是實在已經損失了。
萬事——希臘文有定冠詞，指前文的「萬事」；「我已經損失了這一切」。
糞土——希臘文作「（如糞便、渣滓、鐵渣等）丟給狗的廢物」，正如其詞源所表明的。「損失」是對有價值之物的損失；而「廢物」則因不值得再被觸碰或注視而被丟棄。
得著——為與
腓 3:7
的翻譯一致，譯作「得著基督」。人不能既以別的事為他的「益處」或首要信靠，同時又「得著基督」。那為基督的緣故失喪一切、甚至失喪自己的人，就得著了基督：基督是他的，他也是基督的
(歌 2:16; 6:3; 路 9:23, 24; 林前 3:23)。
Original em inglês
8. Yea doubtless--The oldest manuscripts omit "doubtless" (Greek, "ge"): translate, "nay more." Not only "have I counted" those things just mentioned "loss for Christ's sake, but, moreover, I even DO count ALL things but loss," &c.
for the excellency--Greek, "On account of the surpassing excellency (the supereminence above them all) of the knowledge of Christ Jesus."
my Lord--believing and loving appropriation of Him
(Ps 63:1; Joh 20:28).
for whom--"on account of whom."
I have suffered the loss--not merely I "counted" them "loss," but have actually lost them.
all things--The Greek has the article, referring to the preceding "all things"; "I have suffered the loss of them all."
dung--Greek, "refuse (such as excrements, dregs, dross) cast to the dogs," as the derivation expresses. A "loss" is of something having value; but "refuse" is thrown away as not worthy of being any more touched or looked at.
win--Translate, to accord with the translation,
Php 3:7,
"gain Christ." A man cannot make other things his "gain" or chief confidence, and at the same time "gain Christ." He who loses all things, and even himself, on account of Christ, gains Christ: Christ is His, and He is Christ's
(So 2:16; 6:3; Lu 9:23, 24; 1Co 3:23).
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繁體中文
9. 在祂裡面被尋見——是在祂再來之時，作為我生命的要素，屬靈地「在祂裡面」活著而被尋見。我曾一度失喪，如今已被「尋見」，並且我盼望被祂完全地「尋見」
(路 15:8)。
自己的義……來自律法的——
(腓 3:6; 羅 10:3, 5)。
「來自」，即出於。
神的義……因信——希臘文作「出於神、（建立在）信 之上的義」。保羅是頃刻之間從律法的捆綁中被遷入基督徒的自由之中，毫無漸進的過渡。因此法利賽教的桎梏立時鬆開；對法利賽式猶太教的反對，取代了從前對福音的反對。神的護理就這樣合宜地預備了他，使他從事推翻一切靠律法稱義觀念的工作。照保羅的用法，「信的義」是信徒憑信據為己有的基督的義、即祂完全的聖潔，這既是信徒信心的客觀根基，也是一個新的主觀生命原則。因此它包含一種新性情的本質，並且容易過渡到成聖的觀念，雖然二者最初是有所區別的。這並不是神任何專斷的作為，好像祂只因某人信基督就把一個堅持犯罪的人當作無罪；相反，神那方面的客觀作為對應於人這方面的主觀作為，即信。藉著基督實現那聖潔的原型，本身就含著一個保證：在一切因信與祂合而為一、並成為祂聖靈之器官的人身上，這原型也將實現出來。其胚芽在相信之時就已賜給他們，雖然那完全效法救贖主之生命的果子，只能在此生中逐漸發展 [NEANDER（尼安德）]。
Original em inglês
9. be found in him--"be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him
(Lu 15:8).
own righteousness . . . of the law--
(Php 3:6; Ro 10:3, 5).
"Of," that is, from.
righteousness . . . of God by faith--Greek, "which is from God (resting) upon faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus God's providence fitly prepared him for the work of overthrowing all idea of legal justification. "The righteousness of faith," in Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the objective ground of confidence for the believer, and also as a new subjective principle of life. Hence it includes the essence of a new disposition, and may easily pass into the idea of sanctification, though the two ideas are originally distinct. It is not any arbitrary act of God, as if he treated as sinless a man persisting in sin, simply because he believes in Christ; but the objective on the part of God corresponds to the subjective on the part of man, namely, faith. The realization of the archetype of holiness through Christ contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ is imparted to them in believing although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life [NEANDER].
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繁體中文
10. 使我認識祂——在經歷上認識。這正是剛才所提「義」的目標。本節重新接續並更完全地解釋「認識基督那至寶」
(腓 3:8)。
認識祂，比僅僅認識關乎祂的教義更為超越。信徒不僅被帶到救贖那裡，更是被帶到救贖主自己面前。
和祂復活的大能——向信徒確證他們的稱義
(羅 4:25; 林前 15:17),
並藉著信徒在祂這件事上——正如在祂為我們所行的每一項救贖作為上——與祂同證，叫他們與祂一同屬靈地復活
(羅 6:4; 西 2:12; 3:1)。
那叫祂從字面的死裡復活之神聖聖靈的大能，也就是如今叫信徒從屬靈的死裡復活的大能
(弗 1:19, 20),
並將來叫他們的身體從字面的死裡復活的大能
(羅 8:11)。
和祂一同受苦——藉著在祂的受苦與死上與祂同證、按歸算而與祂的受苦有分；也藉著效法祂的榜樣、實實在在地背起所加給我們的任何十字架，從而「補滿基督患難的缺欠」
(西 1:24);
並藉著甘心有意為祂的緣故有所忍受
(太 10:38; 16:24; 提後 2:11)。
祂怎樣擔當了我們一切的憂患
(賽 53:4),
我們也怎樣有分於祂的受苦。
效法祂的死——「與祂死的形狀相似」，即藉著為祂的緣故不斷受苦、並治死肉體的自己
(羅 8:29; 林前 15:31; 林後 4:10-12; 加 2:20)。
Original em inglês
10. That I may know him--experimentally. The aim of the "righteousness" just mentioned. This verse resumes, and more fully explains, "the excellency of the knowledge of Christ"
(Php 3:8).
To know HIM is more than merely to know a doctrine about Him. Believers are brought not only to redemption, but to the Redeemer Himself.
the power of his resurrection--assuring believers of their justification
(Ro 4:25; 1Co 15:17),
and raising them up spiritually with Him, by virtue of their identification with Him in this, as in all the acts of His redeeming work for us
(Ro 6:4; Col 2:12; 3:1).
The power of the Divine Spirit, which raised Him from literal death, is the same which raises believers from spiritual death now
(Eph 1:19, 20),
and shall raise their bodies from literal death hereafter
(Ro 8:11).
the fellowship of his sufferings--by identification with Him in His sufferings and death, by imputation; also, in actually bearing the cross whatever is laid on us, after His example, and so "filling up that which is behind of the afflictions of Christ"
(Col 1:24);
and in the will to bear aught for His sake
(Mt 10:38; 16:24; 2Ti 2:11).
As He bore all our sufferings
(Isa 53:4),
so we participate in His.
made conformable unto his death--"conformed to the likeness of His death," namely, by continued sufferings for His sake, and mortifying of the carnal self
(Ro 8:29; 1Co 15:31; 2Co 4:10-12; Ga 2:20).
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繁體中文
11. 或者——並非暗示結局的不確定，而是指信心的爭戰之熱切
(林前 9:26, 27),
以及迫切需要謹慎自守
(林前 10:12)。
得以從死裡復活——最古的抄本讀作「從（出於）死裡復活」，即頭一次的復活；就是信徒在基督來臨時的復活
(林前 15:23; 帖前 4:15; 啟 20:5, 6)。
這個希臘文字在新約中僅見於此處。「基督復活的大能」
(羅 1:4)
保證信徒得以達到「從（其餘的）死人中復活」（比較
腓 3:20, 21)。
比較「算為配得從死裡復活的」
(路 20:35)。
「義人的復活」
(路 14:14)。
Original em inglês
11. If by any means--not implying uncertainty of the issue, but the earnestness of the struggle of faith
(1Co 9:26, 27),
and the urgent need of jealous self-watchfulness
(1Co 10:12).
attain unto the resurrection of the dead--The oldest manuscripts read, "the resurrection from (out of) the dead," namely, the first resurrection; that of believers at Christ's coming
(1Co 15:23; 1Th 4:15; Re 20:5, 6).
The Greek word occurs nowhere else in the New Testament. "The power of Christ's resurrection"
(Ro 1:4),
ensures the believer's attainment of the "resurrection from the (rest of the) dead" (compare
Php 3:20, 21).
Compare "accounted worthy to obtain the resurrection from the dead"
(Lu 20:35).
"The resurrection of the just"
(Lu 14:14).
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12. 譯作：「並不是 我已經……」（我不願被人理解為我是說我已經……，等等）。
得著了——「得了」，即得了對基督完全的認識，得了祂死之大能，得了與祂受苦的交通，以及與祂的死相似。
已經完全了——「或是已經完全了」，即戴上了勝利的華冠，我當跑的路已經跑盡，已經絕對地達到了完全。這裡貫穿用的是賽跑場的比喻。見
林前 9:24; 來 12:23。
見 TRENCH（特倫奇）[Greek Synonyms of the New Testament（新約希臘文同義詞）]。
竭力追求——「我向著目標直跑」。
得著……所以我得著——「若我可以得著那（即獎賞，
腓 3:14),
正是為此我被基督得著了」（即在我的歸信之時，
歌 1:4;
林前 13:12)。
耶穌——最古的抄本中沒有。保羅已接近「得著」獎賞
(提後 4:7, 8)。
基督是祂百姓之「賽程」的創始者，也是完成者。
Original em inglês
12. Translate, "Not that I," &c. (I do not wish to be understood as saying that, &c.).
attained--"obtained," namely, a perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity to His death.
either were already perfect--"or am already perfected," that is, crowned with the garland of victory, my course completed, and perfection absolutely reached. The image is that of a race course throughout. See
1Co 9:24; Heb 12:23.
See TRENCH [Greek Synonyms of the New Testament].
I follow after--"I press on."
apprehend . . . apprehended--"If so be that I may lay hold on that (namely, the prize,
Php 3:14)
for which also I was laid hold on by Christ" (namely, at my conversion,
So 1:4; 1Co 13:12).
Jesus--omitted in the oldest manuscripts. Paul was close to "apprehending" the prize
(2Ti 4:7, 8).
Christ the Author, is also the Finisher of His people's "race."
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13. 我——無論別人如何看自己。自以為完全的人，必定是因把罪稱為軟弱而自欺
(約一 1:8);
同時，每個人都必須以完全為目標，否則就不是基督徒
(太 5:48)。
忘記背後——回頭看必然以退後告終
(路 9:62):
羅得的妻子也是如此
(路 17:32)。
我們若在逆流中停止了逆流划槳，就必被沖回。神對我們所說的話，正如從前對以色列所說的：「你吩咐以色列人往前走」
(出 14:15)。
聖經是我們判斷自己在前進還是後退的界標。
向著——如賽跑者伸手伸腳、身體前傾。基督徒常常因自己目前的光景與自己所渴望達到的光景之間的對照而謙卑下來。眼先達到前面，引導手向前；手先達到前面，引導腳向前 [BENGEL]。
標竿——向著
(來 6:1)。
Original em inglês
13. I--whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin infirmity
(1Jo 1:8);
at the same time, each must aim at perfection, to be a Christian at all
(Mt 5:48).
forgetting those things . . . behind--Looking back is sure to end in going back
(Lu 9:62):
So Lot's wife
(Lu 17:32).
If in stemming a current we cease pulling the oar against it, we are carried back. God's word to us is as it was to Israel, "Speak unto the children of Israel that they go forward"
(Ex 14:15).
The Bible is our landmark to show us whether we are progressing or retrograding.
reaching forth--with hand and foot, like a runner in a race, and the body bent forward. The Christian is always humbled by the contrast between what he is and what he desires to be. The eye reaches before and draws on the hand, the hand reaches before and draws on the foot [BENGEL].
unto--towards
(Heb 6:1).
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14. 從上面召我來的標竿——直譯作「那在上面的呼召」
(加 4:26; 西 3:1):
「那屬天的呼召」
(來 3:1)。
「獎賞」就是「公義的冠冕」
(林前 9:24; 提後 4:8)。
啟 2:10,
「生命的冠冕」。
彼前 5:4,
「永不衰殘的榮耀冠冕」。這「上面」、或「屬天的呼召」，並不如 ALFORD 所想的那樣限於保羅自己被神從天上召作使徒的呼召；而是所有基督徒在基督裡蒙召得救的共同呼召——這呼召來自天上，又把我們召到天上去，所以我們的心思也當相應地被提升到天上。
Original em inglês
14. high calling--literally, "the calling that is above"
(Ga 4:26; Col 3:1):
"the heavenly calling"
(Heb 3:1).
"The prize" is "the crown of righteousness"
(1Co 9:24; 2Ti 4:8).
Re 2:10,
"crown of life."
1Pe 5:4,
"a crown of glory that fadeth not away." "The high," or "heavenly calling," is not restricted, as ALFORD thinks, to Paul's own calling as an apostle by the summons of God from heaven; but the common calling of all Christians to salvation in Christ, which coming from heaven invites us to heaven, whither accordingly our minds ought to be uplifted.
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15. 所以——重新接續
腓 3:3。
「所以我們中間凡是完全人」——即在基督徒生命中長大成人的（不再是「嬰孩」）
(腓 3:3,
「靠著神的靈敬拜，在基督耶穌裡誇口，不靠著肉體的」），
林前 2:6,
即在屬神的事上完全穩固的人。這裡的「完全」，他指的是那適合於賽跑的人 [BENGEL]；即認識並遵守賽程之規則的人
(提後 2:5)。
雖然在這意義上是「完全」的，他卻還沒有在
腓 3:12
所指的意義上「得以完全」（希臘文），即「戴上了完全勝利的冠冕」，達到了絕對的完全。
若 存這樣的心——即存著他所描述的那種心志，
腓 3:7-14。
若有人不然——即在達到基督徒完全一事上對自己的評價過高。「自以為已經得著一切的人，其實一無所得」[CHRYSOSTOM（屈梭多模）]。他或許也是指那些受誘惑想要靠律法達到完全的人
(加 3:3):
他們需要
(腓 3:3)
「應當防備妄自行割的」這警告；但鑑於他們從前的敬虔，保羅（正如在
加 5:10
一樣）滿有把握地盼望神會把心思正確的道路啟示給他們。保羅在外部教導，神則藉著祂的靈在內部「啟示」真理
(太 11:25; 16:17; 林前 3:6)。
啟示 與你們——給那真心努力遵行神旨意的人
(約 7:17; 弗 1:17)。
Original em inglês
15. therefore--resuming
Php 3:3.
"As many of us then, as are perfect," that is, full grown (no longer "babes") in the Christian life
(Php 3:3,
"worshipping God in the Spirit, and having no confidence in the flesh"),
1Co 2:6,
fully established in things of God. Here, by "perfect," he means one fully fit for running [BENGEL]; knowing and complying with the laws of the course
(2Ti 2:5).
Though "perfect" in this sense, he was not yet "made perfect" (Greek) in the sense intended in
Php 3:12,
namely, "crowned with complete victory," and having attained absolute perfection.
thus minded--having the mind which he had described,
Php 3:7-14.
otherwise minded--having too high an opinion of yourselves as to your attainment of Christian perfection. "He who thinks that he has attained everything, hath nothing" [CHRYSOSTOM]. Probably, too, he refers to those who were tempted to think to attain to perfection by the law
(Ga 3:3):
who needed the warning
(Php 3:3),
"Beware of the concision," though on account of their former piety, Paul hopes confidently (as in
Ga 5:10)
that God will reveal the path of right-mindedness to them. Paul taught externally God "reveals" the truth internally by His Spirit
(Mt 11:25; 16:17; 1Co 3:6).
unto you--who sincerely strive to do God's will
(Joh 7:17; Eph 1:17).
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16. 對新啟示的指望，不當使你們在按著你們已經達到之神聖事物的認識和完全的程度行事為人上更加鬆懈。神對那些照著已經得著的啟示而行的人，才賜下更多的啟示
(何 6:3)。
我們到了甚麼地步，就當照著甚麼地步行——最古的抄本中沒有這話。可能是部分從
加 6:16
和
腓 2:2
加插進來的。故當譯作：「我們到了甚麼地步，就當照著同一個地步（即已經達到的認識程度）繼續前行（軍事用語：按著隊伍前進）。」
Original em inglês
16. The expectation of a new revelation is not to make you less careful in walking according to whatever degree of knowledge of divine things and perfection you have already attained. God makes further revelations to those who walk up to the revelations they already have
(Ho 6:3).
rule, let us mind the same thing--omitted in the oldest manuscripts. Perhaps partly inserted from
Ga 6:16, and Php 2:2.
Translate then, "Whereunto we have attained, let us walk on (a military term, march in order) in the same (the measure of knowledge already attained)."
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17. 效法——希臘文作「一同效法者」。
我——正如我是「效法基督的」
(林前 11:1):
你們效法我，只可到我效法基督的地步為止。或照 BENGEL 的譯法：「與我一同效法神」或「效法基督」；「與我一同效法基督的人」（見
腓 2:22;
弗 5:1
註釋）。
留意看——為了效法。
照我們為你們留下的榜樣去行——若按英文譯本在前句的譯法，此句當譯作：「那些照著你們在我們身上所看見的榜樣而行的人」。但照 BENGEL 的譯法，是「既然」，而不是「照著」。
Original em inglês
17. followers--Greek, "imitators together."
of me--as I am an imitator of Christ
(1Co 11:1):
Imitate me no farther than as I imitate Christ. Or as BENGEL "My fellow imitators of God" or "Christ"; "imitators of Christ together with me" (see on
Php 2:22;
Eph 5:1).
mark--for imitation.
which walk so as ye have us for an ensample--In English Version of the former clause, the translation of this clause is, "those who are walking so as ye have an example in us." But in BENGEL'S translation, "inasmuch as," or "since," instead of "as."
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18. 許多人行事——就是這樣行。不要因為作惡的人「多」就隨從他們
(出 23:2)。
他們人數多，反倒是推斷他們不屬於基督那「小小群羊」的理由
(路 12:32)。
屢次——不斷的警告是必需的。
流淚——
(羅 9:2)。
以嚴厲的口吻談論信仰表白者的不一致，與保羅的靈、大衛的靈
(詩 119:136),
以及耶利米的靈
(耶 13:17)
恰恰相反。同時，主和祂的使徒對虛浮的信仰表白者（如法利賽人）說話，比對公然譏誚的人更為嚴厲。
基督十字架的仇敵——是在他們的行為上，而不是在教義上
(加 6:14; 來 6:6; 10:29)。
Original em inglês
18. many walk--in such a manner. Follow not evildoers, because they are "many"
(Ex 23:2).
Their numbers are rather a presumption against their being Christ's "little flock"
(Lu 12:32).
often--There is need of constant warning.
weeping--
(Ro 9:2).
A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's
(Ps 119:136),
and Jeremiah's
(Jer 13:17).
The Lord and His apostles, at the same time, speak more strongly against empty professors (as the Pharisees), than against open scoffers.
enemies of the cross of Christ--in their practice, not in doctrine
(Ga 6:14; Heb 6:6; 10:29).
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19. 沉淪——基督再來時永遠的沉淪。
腓 1:28,
「沉淪」；與之相對的字是「救主」
(腓 3:20)。
結局——註定的命運。
以自己的肚子為神——
(羅 16:18);
將來要被神毀滅
(林前 6:13)。
與我們的「身體」
(腓 3:21)
相對——我們的神主耶穌要把那身體「改變成與祂榮耀的身體相似」。他們的肚子如今被嬌養，我們的身體如今被消耗；那時二者的狀況都要翻轉過來。
以自己的羞辱為榮耀——正如舊約中「榮耀」常用來指神
(詩 106:20),
此處它與平行句中的「以……為神」相對應；而「羞辱」是舊約中對偶像的輕蔑稱呼
(士 6:32,
旁註)。
何 4:7
似乎是保羅所引用的（比較
羅 1:32)。
這裡看來並非暗指割禮——即不再是榮耀的，反倒成了他們的羞辱
(腓 3:2)。
緊接的上文所指的是感官的情慾，以及一般的肉體性。
以地上的事為念——
(羅 8:5)。
與
腓 3:20;
西 3:2
相對。
Original em inglês
19. destruction--everlasting at Christ's coming.
Php 1:28,
"perdition"; the opposite word is "Saviour"
(Php 3:20).
end--fixed doom.
whose god is their belly--
(Ro 16:18);
hereafter to be destroyed by God
(1Co 6:13).
In contrast to our "body"
(Php 3:21),
which our God, the Lord Jesus, shall "fashion like unto His glorious body." Their belly is now pampered, our body now wasted; then the respective states of both shall be reversed.
glory is in their shame--As "glory" is often used in the Old Testament for God
(Ps 106:20),
so here it answers to "whose God," in the parallel clause; and "shame" is the Old Testament term contemptuously given to an idol
(Jud 6:32,
Margin).
Ho 4:7
seems to be referred to by Paul (compare
Ro 1:32).
There seems no allusion to circumcision, as no longer glorious, but a shame to them
(Php 3:2).
The reference of the immediate context is to sensuality, and carnality in general.
mind earthly things--
(Ro 8:5).
In contrast to
Php 3:20; Col 3:2.
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20. 我們卻是天上的國民——更當作「我們的國籍」或「國家」；我們的公民身分：我們作公民的生活。我們在地上不過是客旅，那麼我們怎能「以地上的事為念」呢？
(腓 3:19; 來 11:9, 10, 13-16)。
當時羅馬公民身分極受重視；何況屬天的公民身分呢
(徒 22:28;
比較
路 10:20)?
在——希臘文作「有其存在」。
天上——希臘文作「諸天裡」。
等候救主，就是主耶穌基督——「我們等候（同一個希臘文字在
羅 8:19
譯作『等候』）主耶穌作為（即以……的身分）救主」
(來 9:28)。
祂如今已被升到一切名稱之上作「主」，這事實保證了我們的指望
(腓 2:9-11)。
我們的大祭司已經進了那非人手所造的至聖所，在那裡為我們贖罪；正如以色列人站在會幕外面等候亞倫回來一樣（比較
路 1:21),
我們也當仰望諸天，等候基督從那裡降臨。
Original em inglês
20. our conversation--rather, "our state" or "country"; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we "mind earthly things?"
(Php 3:19; Heb 11:9, 10, 13-16).
Roman citizenship was then highly prized; how much more should the heavenly citizenship
(Ac 22:28;
compare
Lu 10:20)?
is--Greek, "has its existence."
in heaven--Greek, "in the heavens."
look for the Saviour, the Lord Jesus Christ--"We wait for (so the same Greek is translated,
Ro 8:19)
the Lord Jesus as a (that is, in the capacity of a) Saviour"
(Heb 9:28).
That He is "the Lord," now exalted above every name, assures our expectation
(Php 2:9-11).
Our High Priest is gone up into the Holy of Holies not made with hands, there to atone for us; and as the Israelites stood outside the tabernacle, expecting Aaron's return (compare
Lu 1:21),
so must we look unto the heavens expecting Christ thence.
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21. 希臘文作：「祂要將我們卑賤的身體（即我們卑微所在的身體，
林後 4:10; 弗 2:19; 提後 2:12)
改變形狀，使它與祂榮耀的身體（即彰顯祂榮耀的身體）相似，正如那大能的運行，使祂能……」祂不僅要來作我們的「救主」，也要作我們的榮耀者。
萬物——不僅要使身體與祂自己的相似，更要「制服萬物」，連死亡本身、以及撒但和罪也要制服。祂曾在山上將未來改變形狀之事預先展示了一個樣本
(太 17:1
等等)。不是本體的改變，而是形狀或形態的改變
(詩 17:15; 林前 15:51)。
我們如今屬靈的復活，是將來身體得榮耀之復活的憑據
(腓 3:20; 羅 8:11)。
正如基督榮耀的身體在本质上與祂卑微的身體相同；照樣我們作信徒的，復活的身體既然要與祂相似，在本质上也要與我們如今這身體相同，卻又是「屬靈的身體」
(林前 15:42-44)。
我們的「指望」是：基督藉著從死裡復活，已經得著了能力，並成為我們復活的榜樣
(彌 2:13)。
Original em inglês
21. Greek, "Who shall transfigure the body of our humiliation (namely, in which our humiliation has place,
2Co 4:10; Eph 2:19; 2Ti 2:12),
that it may be conformed unto the body of His glory (namely, in which His glory is manifested), according to the effectual working whereby," &c. Not only shall He come as our "Saviour," but also as our Glorifier.
even--not only to make the body like His own, but "to subdue all things," even death itself, as well as Satan and sin. He gave a sample of the coming transfiguration on the mount
(Mt 17:1,
&c.). Not a change of identity, but of fashion or form
(Ps 17:15; 1Co 15:51).
Our spiritual resurrection now is the pledge of our bodily resurrection to glory hereafter
(Php 3:20; Ro 8:11).
As Christ's glorified body was essentially identical with His body of humiliation; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies"
(1Co 15:42-44).
Our "hope" is, that Christ, by His rising from the dead, hath obtained the power, and is become the pattern, of our resurrection
(Mic 2:13).
腓 3:1-21.
警戒猶太化者： 他比他們更有理由信靠律法的義，卻為基督的義而棄絕了它，並在其中追求完全： 警戒屬肉體的人： 信徒生命與盼望的對比。
1. 末了——更準確地，並非表示時間，而是過渡到另一個通論主題，作「此外」〔本格爾（Bengel）和瓦爾（Wahl）〕，一如
帖前 4:1。
字面作「論到其餘的事」等等。這詞常用於書信的結尾，作「末了」
（弗 6:10；
帖後 3:1）。
但並非如阿爾福德（Alford）所以為那樣局限於此義——他以為保羅在此用它本想結束書信，卻因提及猶太化者而被引向較長的論述。
同樣的事——關於「喜樂」，這是本書信的特色
（腓 1:18, 25; 2:17; 4:4，
那裏比較「我再說」，與此處「同樣的事」）。
在主裏——標明喜樂的真正根基，與「靠肉體誇口」或任何外在可誇之物相對
（腓 3:3）。
不厭煩——「不感為難」。
於你們卻是妥當的——屬靈的喜樂是抵擋錯謬的最佳保障
（腓 3:2；
尼 8:10
末）。