1
Php 4:1-23.
英文原文
Php 4:1-23.
EXHORTATIONS: THANKS FOR THE SUPPLY FROM PHILIPPI: GREETING; AND CLOSING BENEDICTION.
1. "Wherefore"; since we have such a glorious hope
(Php 3:20, 21).
dearly beloved--repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience.
longed for--"yearned after" in your absence
(Php 1:8).
crown--in the day of the Lord
(Php 2:16; 1Th 2:19).
so--as I have admonished you.
stand fast--
(Php 1:27).
2
無標題
2. 猶推古和循都基是兩位似乎彼此不和的婦人；大概是教會的女執事。他重複「我勸」，彷彿要分別勸戒她們各人，並且完全公正無私。
在主裏——基督徒合一的真正要素；因為那些憑信「在主裏」的人彼此不和，是完全的矛盾。
英文原文
2. Euodia and Syntyche were two women who seem to have been at variance; probably deaconesses of the church. He repeats, "I beseech," as if he would admonish each separately, and with the utmost impartiality.
in the Lord--the true element of Christian union; for those "in the Lord" by faith to be at variance, is an utter inconsistency.
3
無標題
3. 同——希臘文作「是的」。
真實同負一軛的——與我在同一福音的軛下同負一軛
（太 11:29, 30；
比較
提前 5:17, 18）。
或指提摩太、西拉
（徒 15:40; 16:19，
在腓立比），或腓立比的首席監督。或許希臘文「Sundzuge」或「Sundzugos」是一個專有名詞：「你這名字的意思正是『同負一軛的』」。當然不是保羅的妻子，因為
林前 9:5
暗示他沒有妻子。
幫助……這兩個女人——更準確地，按希臘文作「幫助她們」，即猶推古和循都基。「與她們同工」〔伯克斯（Birks）〕；或如阿爾福德（Alford）所譯，「在使她們和好的工作上幫忙」。
與我一同勞苦——「因為她們曾與我一同勞苦」。在腓立比，婦女是最先聽聞福音的人，呂底亞是頭一個歸信者。惟獨在本書信中對與保羅在福音上一同勞苦的婦女有特別的指示——這個吻合之處印證了真實性。在揀選最初的教師時，自然會挑選最先歸信的人。猶推古和循都基無疑是「那些聚集在河邊，素來禱告的地方」的婦女中的兩位
（徒 16:13），
她們既早歸信，自然會在教導日後蒙召的其他婦女上擔任積極的角色；當然不是在公開講道上，而是在較不顯眼的範圍內
（提前 2:11, 12）。
革利免——在彼得和保羅離世後不久作羅馬監督。他從羅馬教會寫給哥林多教會的書信尚存。該書隻字未提彼得教座的至高地位。他是使徒教父中最傑出的一位。阿爾福德（Alford）認為此處的革利免是一位腓立比人，不一定是羅馬監督革利免。但俄利根（Origen）〔約翰福音註釋, 1:29〕認定此處的革利免就是羅馬監督。
生命冊——那些「國籍在天上」之人的登記冊
（路 10:20；
腓 3:20）。
古時，自由城市有一卷載有所有享有公民權者姓名的名冊（比較
出 32:32；
詩 69:28；
結 13:9；
但 12:1；
啟 20:12; 21:27）。
英文原文
3. And--Greek, "Yea."
true yoke-fellow--yoked with me in the same Gospel yoke
(Mt 11:29, 30;
compare
1Ti 5:17, 18).
Either Timothy, Silas
(Ac 15:40; 16:19,
at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's wife, as
1Co 9:5
implies he had none.
help those women--rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [BIRKS]; or as ALFORD, "Help in the work of their reconciliation."
which laboured with me--"inasmuch as they labored with me." At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who labored with Paul in the Gospel. In selecting the first teachers, those first converted would naturally be fixed on. Euodia and Syntyche were doubtless two of "the women who resorted to the riverside, where prayer was wont to be made"
(Ac 16:13),
and being early converted, would naturally take an active part in teaching other women called at a later period; of course not in public preaching, but in a less prominent sphere
(1Ti 2:11, 12).
Clement--bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. ALFORD thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But ORIGEN [Commentary, John 1:29] identifies the Clement here with the bishop of Rome.
in the book of life--the register-book of those whose "citizenship is in heaven"
(Lu 10:20; Php 3:20).
Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare
Ex 32:32; Ps 69:28; Eze 13:9; Da 12:1; Re 20:12; 21:27).
4
無標題
4.
（賽 61:10。）
常常——甚至在如今困擾你們的患難中
（腓 1:28-30）。
我再說——因為他已經說過「要喜樂」
（腓 3:1）。
喜樂是本書信的主調。
我說——希臘文作更準確地「我要說」。
英文原文
4.
(Isa 61:10.)
alway--even amidst the afflictions now distressing you
(Php 1:28-30).
again--as he had already said, "Rejoice"
(Php 3:1).
Joy is the predominant feature of the Epistle.
I say--Greek, rather, "I will say."
5
無標題
5. 謙讓——源於一個希臘文詞根「讓步」，由此而有「讓步性」〔特倫奇（Trench）〕；或源於一個詞根「這是合宜的」，由此而有「待人合理」〔阿爾福德（Alford）〕，即對他人的體恤，不把自己的權利推到極致，而是放棄一部分，藉此矯正嚴格公義所造成的不公。這恩典的原型是神——祂不按我們當受的向我們追討律法的嚴格
（詩 130:3, 4）；
雖然祂已向我們屬神的擔保者索取了最完全的償付。「謙讓」包含了寬容與和善。在主裏的喜樂使我們超越對別人的嚴苛
（腓 4:5），
也超越對自己事務的焦慮
（腓 4:6）。
愁苦會產生對別人的乖戾粗暴，以及自己內裏的煩躁。
叫……知道——即在你們對別人的行為上，不要讓任何與「謙讓」不符的事被人看見。不是一條要展示謙讓的誡命。要讓這恩典在行動上被人「知道」；要讓「你們的祈求」在言語上向神「陳明」
（腓 4:6）。
眾人——甚至對那「乖僻的」
（腓 2:15），
好叫你們能贏得他們。即使對逼迫你們的人，也要「寬容忍讓」。沒有人如此無恩，以至於不會因某種動機、在某種場合、對某個人友善；信徒卻要在一切時候對「眾人」如此。
主已經近了——主即將再來，是每一樣基督徒恩典的偉大動機
（雅 5:8, 9）。
對別人的嚴苛（與「謙讓」相反），便是擅自把惟獨屬乎主的審判權柄過早地取在自己手中
（林前 4:5）；
因而惹動神按律法的嚴格字句來審判我們
（雅 2:12, 13）。
英文原文
5. moderation--from a Greek root, "to yield," whence yieldingness [TRENCH]; or from a root, "it is fitting," whence "reasonableness of dealing" [ALFORD], that considerateness for others, not urging one's own rights to the uttermost, but waiving a part, and thereby rectifying the injustices of justice. The archetype of this grace is God, who presses not the strictness of His law against us as we deserve
(Ps 130:3, 4);
though having exacted the fullest payment for us from our Divine Surety. There are included in "moderation," candor and kindliness. Joy in the Lord raises us above rigorism towards others
(Php 4:5),
and carefulness
(Php 4:6)
as to one's own affairs. Sadness produces morose harshness towards others, and a troublesome spirit in ourselves.
Let . . . be known--that is, in your conduct to others, let nothing inconsistent with "moderation" be seen. Not a precept to make a display of moderation. Let this grace "be known" to men in acts; let "your requests be made to God" in word
(Php 4:6).
unto all men--even to the "perverse"
(Php 2:15),
that so ye may win them. Exercise "forbearance" even to your persecutors. None is so ungracious as not to be kindly to someone, from some motive or another, on some occasion; the believer is to be so "unto all men" at all times. The Lord is at hand--The Lord's coming again speedily is the grand motive to every Christian grace
(Jas 5:8, 9).
Harshness to others (the opposite of "moderation") would be taking into our own hands prematurely the prerogatives of judging, which belongs to the Lord alone
(1Co 4:5);
and so provoking God to judge us by the strict letter of the law
(Jas 2:12, 13).
6
無標題
6. 譯作：「應當一無掛慮。」掛慮與禱告彼此對立，如水火之不相容 [BENGEL]。
藉著禱告和祈求——希臘文作「藉著那禱告和那祈求」，即適合每一具體情況的禱告與祈求 [ALFORD]。禱告是為求福氣，是泛用的詞。祈求是為求免禍，是專用的詞，指懇切哀求的祈求（見
弗 6:18
註釋）。
感謝——為每一件事，無論順境逆境
(帖前 5:18; 雅 5:13)。
腓立比人或許還記得保羅在腓立比最內層監牢裡的榜樣
(徒 16:25)。
感謝能使禱告發生效力
(代下 20:21),
並使神一切的作為都成為讚美的緣由——而不僅僅是順服，更不是發怨言——從而使人脫離焦慮的掛慮。「平安」是「感謝」的同伴
(腓 4:7; 西 3:15)。
將你們所要的告訴神——以慷慨、如兒女般、毫無保留的信心；不要以為某事太大或太小而向神隱瞞，雖然你對人可能會有這樣的感覺。雅各懼怕以掃時也是如此
(創 32:9-12);
希西家懼怕西拿基立時也是如此
(王下 19:14; 詩 37:5)。
英文原文
6. Translate, "Be anxious about nothing." Care and prayer are as mutually opposed as fire and water [BENGEL].
by prayer and supplication--Greek, "by the prayer and the supplication" appropriate to each case [ALFORD]. Prayer for blessings; and the general term. Supplication, to avert ills; a special term, suppliant entreaty (see on
Eph 6:18).
thanksgiving--for every event, prosperity and affliction alike
(1Th 5:18; Jas 5:13).
The Philippians might remember Paul's example at Philippi when in the innermost prison
(Ac 16:25).
Thanksgiving gives effect to prayer
(2Ch 20:21),
and frees from anxious carefulness by making all God's dealings matter for praise, not merely for resignation, much less murmuring. "Peace" is the companion of "thanksgiving"
(Php 4:7; Col 3:15).
let your requests be made known unto God--with generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow men. So Jacob, when fearing Esau
(Ge 32:9-12);
Hezekiah fearing Sennacherib
(2Ki 19:14; Ps 37:5).
7
無標題
7. 又——這是如此把一切藉著「帶著感謝的禱告」交託給神之後，所不可分離的結果。
平安——驅散「焦慮掛慮」的
(腓 4:6)。
神的——出於神、並安居於神裡面的
(約 14:27; 16:33; 西 3:15)。
出人意外的——希臘文作「超越」或超過人一切觀念上的能力所能理解其全備福氣的
(林前 2:9, 10; 弗 3:20;
比較
箴 3:17)。
保守——更當作「保守（guard）」；如守衛一處防備嚴密的堡壘一般
(賽 26:1, 3)。
彼前 1:5
用的是同一個希臘文動詞。外面無論有何患難圍攻，裡面必有穩妥的平安。
心懷意念——更當作「心懷（心思的所在）和意念（或作計謀）」。
藉著——更當照希臘文作「在基督耶穌裡」。正是在基督裡，我們才被「保守」、得著穩妥。
英文原文
7. And--The inseparable consequence of thus laying everything before God in "prayer with thanksgiving."
peace--the dispeller of "anxious care"
(Php 4:6).
of God--coming from God, and resting in God
(Joh 14:27; 16:33; Col 3:15).
passeth--surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness
(1Co 2:9, 10; Eph 3:20;
compare
Pr 3:17).
shall keep--rather, "shall guard"; shall keep as a well-garrisoned stronghold
(Isa 26:1, 3).
The same Greek verb is used in
1Pe 1:5.
There shall be peace secure within, whatever outward troubles may besiege.
hearts and minds--rather, "hearts (the seat of the thoughts) and thoughts" or purposes.
through--rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure.
8
無標題
8. 這是保羅對一切關乎人際本分之勸勉的總結，無論是為兒女或父母、為丈夫或妻子、為朋友、鄰舍、世上交往之人等等。
真實的——在言語上真誠。
莊重的——古英文意為「端莊」，即在行為上如此；直譯作嚴肅、有威儀。
公義的——對別人。
清潔的——與我們自己相關而言的「貞潔」。
可愛的——惹人愛的（比較
可 10:21; 路 7:4, 5)。
有美名的——指不在場之人說的
(腓 1:27);
正如「可愛的」是指面對面時惹人愛的而言。
若有甚麼德行——「無論有甚麼德行」[ALFORD]。「德行」是異教倫理學的常用詞，在保羅的書信中只出現一次，在彼得的書信中也只出現一次
(彼後 1:5);
而且其用法與異教作者不同。與基督教所賜的種種屬靈恩典的名稱相比，這是一個較屬地、屬人的詞，因此在新約中少見。敬虔與真正的道德不可分割。敬虔是面向神的愛；道德是面向人的愛。凡是本身為善的，都不可輕看，只要它守住其當有的地位即可。
若 有甚麼稱讚——無論何事值得稱讚；這不是說基督徒當以人的稱讚為目標（比較
約 12:43);
而是他們當如此生活，以致配得人的稱讚。
這些事你們都要思念——要持續關注，以便在機會來到時隨時「行」這些事
(腓 4:9)。
英文原文
8. Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbors, men in the intercourse of the world, &c.
true--sincere, in words.
honest--Old English for "seemly," namely, in action; literally, grave, dignified.
just--towards others.
pure--"chaste," in relation to ourselves.
lovely--lovable (compare
Mr 10:21; Lu 7:4, 5).
of good report--referring to the absent
(Php 1:27);
as "lovely" refers to what is lovable face to face.
if there be any virtue--"whatever virtue there is" [ALFORD]. "Virtue," the standing word in heathen ethics, is found once only in Paul's Epistles, and once in Peter's
(2Pe 1:5);
and this in uses different from those in heathen authors. It is a term rather earthly and human, as compared with the names of the spiritual graces which Christianity imparts; hence the rarity of its occurrence in the New Testament. Piety and true morality are inseparable. Piety is love with its face towards God; morality is love with its face towards man. Despise not anything that is good in itself; only let it keep its due place.
praise--whatever is praiseworthy; not that Christians should make man's praise their aim (compare
Joh 12:43);
but they should live so as to deserve men's praise.
think on--have a continual regard to, so as to "do" these things
(Php 4:9)
whenever the occasion arises.
9
無標題
9. 也——更當作：「此外，凡你們所學習的……這些你們都要實行」；即那些不僅在言語上勸勉他們、也藉著我的榜樣勸勉他們的事，你們都要實行出來。
領受——雖然你們還沒有足夠地「領受」。
看見——雖然你們還沒有足夠地「學習」
[BENGEL]。
賜平安的神——「然後」，作為必然的結果
(腓 4:7)。
不僅「神的平安」，更是「賜平安的神」自己「就必與你們同在」。
英文原文
9. both--rather, "The things also which ye have learned . . . these practice"; the things which besides recommending them in words, have been also recommended by my example, carry into practice.
heard--though ye have not yet sufficiently "received" them.
seen--though ye have not as yet sufficiently "learned" them [BENGEL].
and--"and then," as the necessary result
(Php 4:7).
Not only "the peace of God," but "the God of peace" Himself "shall be with you."
10
無標題
10. 然而部——轉折的連接詞。但「如今」要轉到另一個題目。
在主裡——他以一切事都關乎基督的眼光來看。
如今——「終於」；暗示他一直期待他們的餽送，不是出於私心，而是當作他們信心的「果子」，並要「歸」在他們的帳上
(腓 4:11, 17)。
雖然因以巴弗提的患病和其他耽延而來得遲，他並沒有暗示他們的餽送太遲。
你們對我的思念……如今又發芽——希臘文作：「你們對我的思念如今又重新發芽了（如樹木在春天重新發芽一樣）。」
論到你們向來也思念——關於這事（即這重新發芽，也就是差人供應給我），「你們向來（一直）也思念，只是沒有機會」；無論是因缺乏財力還是缺乏使者。你們那「不及供給」之處
(腓 2:30),
是因為你們「沒有機會」。
英文原文
10. But--transitional conjunction. But "now" to pass to another subject.
in the Lord--He views everything with reference to Christ.
at the last--"at last"; implying he was expecting their gift, not from a selfish view, but as a "fruit" of their faith, and to "abound" to their account
(Php 4:11, 17).
Though long in coming, owing to Epaphroditus' sickness and other delays, he does not imply their gift was too late.
your care . . . hath flourished again--Greek, "Ye have flourished again (revived, as trees sprouting forth again in spring) in your care for me."
wherein ye were also careful--in respect to which (revival, namely, the sending of a supply to me) "ye were also (all along) careful, but ye lacked opportunity"; whether from want of means or want of a messenger. Your "lack of service"
(Php 2:30),
was owing to your having "lacked opportunity."
11
無標題
11. 我已經 學會了——希臘文中「我」是強調的。別人若願意，儘可心懷不滿。至於我，已經藉著聖靈的教導和護理的對待
(來 5:8)
學會了，無論在甚麼景況都可以知足。
知足——希臘文直譯表達「不倚賴別人，在自己裡面有 充足」。但基督教把這詞從異教斯多葛派（Stoic）那驕傲的自足提升到基督徒的知足——基督徒的充足不在自己，而在神
(林後 3:5; 提前 6:6, 8; 來 13:5;
比較
耶 2:36; 45:5)。
英文原文
11. I have learned--The I in Greek is emphatical. I leave it to others if they will, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence
(Heb 5:8),
to be content in every state.
content--The Greek, literally expresses "independent of others, and having sufficiency in one's self." But Christianity has raised the term above the haughty self-sufficiency of the heathen Stoic to the contentment of the Christian, whose sufficiency is not in self, but in God
(2Co 3:5; 1Ti 6:6, 8; Heb 13:5;
compare
Jer 2:36; 45:5).
12
無標題
12. 處卑賤——處於卑微的境遇
(林後 4:8; 6:9, 10)。
隨事隨在——更當作「在每一件事上，也在一切事上」[ALFORD]。
都已經 學會了——已經學會了其中的秘訣。直譯作「已經入了門」，即入了世上所不知道的奧秘的祕密教導。
英文原文
12. abased--in low circumstances
(2Co 4:8; 6:9, 10).
everywhere--rather, "in each, and in all things" [ALFORD].
instructed--in the secret. Literally, "initiated" in a secret teaching, which is a mystery unknown to the world.
13
無標題
13. 我 凡事都能作——希臘文作「我對凡事都有力量」；不僅僅是「知道怎樣處卑賤、怎樣處豐富」。他在列舉具體的例子之後，宣告了自己普遍的能力——何等得勝，卻又何等謙卑！[MEYER（邁爾）]。
靠著那加給我力量的——最古的抄本省略「基督」；故當譯作：「在那加給我能力的那位裡面」，即憑著我與那作我力量之主的活潑聯合與同證
(加 2:20)。
比較
提前 1:12,
「基督」可能就是抄經者從那裡加插進此處的。
英文原文
13. I can do all things--Greek, "I have strength for all things"; not merely "how to be abased and how to abound." After special instances he declares his universal power--how triumphantly, yet how humbly! [MEYER].
through Christ which strengtheneth me--The oldest manuscripts omit "Christ"; then translate, "In Him who giveth me power," that is, by virtue of my living union and identification with Him, who is my strength
(Ga 2:20).
Compare
1Ti 1:12,
whence probably, "Christ" was inserted here by transcribers.
14
無標題
14. 他在這裡防備他們因他剛才的話而誤以為他輕看他們的慷慨餽送。
你們和我同受患難——即你們在目前的患難中使你們自己與我有分，是藉著同情而有的；你們的捐輸正是這同情的證據。
英文原文
14. He here guards against their thinking from what he has just said, that he makes light of their bounty.
ye did communicate with my affliction--that is, ye made yourselves sharers with me in my present affliction, namely, by sympathy; of which sympathy your contribution is the proof.
15
無標題
15. 然而你們——「再者。」當照希臘文排列作：「你們自己也知道（正如我自己知道的那樣）。」
福音興旺的初期——從腓立比的基督教時代算起，即在腓立比初次傳福音之時。
我離開馬其頓的時候——
(徒 17:14)。
腓立比人在保羅離開馬其頓來到哥林多時，曾用他們的捐獻跟隨他。
林後 11:8, 9
與此處的經文相符，兩封信中所指定捐獻的時間相吻合；即此處的「初期」，那裡是他頭一次到哥林多的時候 [PALEY（佩利）, Horæ Paulinæ（保羅書信考證）]。然而，此處所指的供給，並不是他在哥林多所領受的，而是他「在帖撒羅尼迦，一次兩次」
(腓 4:16)
所領受的供給 [ALFORD]。
論到授受的事——在我們之間的帳目上，「授」全在於你們，「受」全在於我。
唯有你們——在善事上我們不當等候別人，說：「等到別人作的時候我才作。」即使獨自一人，也當前行。
英文原文
15. Now--"Moreover." Arrange as Greek, "Ye also know (as well as I do myself)."
in the beginning of the gospel--dating from the Philippian Christian era; at the first preaching of the Gospel at Philippi.
when I departed from Macedonia--
(Ac 17:14).
The Philippians had followed Paul with their bounty when he left Macedonia and came to Corinth.
2Co 11:8, 9
thus accords with the passage here, the dates assigned to the donation in both Epistles agreeing; namely, "in the beginning of the Gospel" here, and there, at the time of his first visit to Corinth [PALEY, Horæ Paulinæ]. However, the supply meant here is not that which he received at Corinth, but the supply sent to him when "in Thessalonica, once and again"
(Php 4:16),
[ALFORD].
as concerning giving and receiving--In the account between us, "the giving" was all on your part; "the receiving" all on mine.
ye only--We are not to wait for others in a good work, saying, "I will do so, when others do it." We must go forward, though alone.
16
無標題
16. 就是我在帖撒羅尼迦——「就是」我還沒有走到比帖撒羅尼迦更遠的那麼早之時，你們就一次兩次把供給我需用的差人送來了。
英文原文
16. even in Thessalonica--"even" as early as when I had got no further than Thessalonica, ye sent me supplies for my necessities more than once.
17
無標題
17. 餽送——希臘文作「那餽送」。譯作：「我尋求的不是那餽送，我所尋求的是歸在你們帳上增添的果子」；我所尋求的是你們屬靈的益處，就是你們信心的果子增多、記在你們帳上，直到賞賜之日
(來 6:10)。
英文原文
17. a gift--Greek, "the gift." Translate, "It is not that I seek after the gift, but I do seek after the fruit that aboundeth to your account"; what I do seek is your spiritual good, in the abounding of fruits of your faith which shall be put down to your account, against the day of reward
(Heb 6:10).
18
無標題
18. 但——雖然「那餽送」不是我首要「尋求」的
(腓 4:17),
然而我為那餽送感謝，並在此承認它已經充充足足地供應了我一切的需要。譯作：「我樣樣都有」，並且「綽綽有餘」。直譯如英文譯本作「我充足」，就是越過我的需要。
我都飽足——希臘文作「我被充滿」。
極美香氣——（見
弗 5:2
註釋）。
這個比喻取自與祭物一同焚燒的香氣濃郁之香；他們憑信心所獻的餽送，與其說是獻給保羅，不如說是獻給神的
(太 25:40),
在神面前「上升作為記念」
(徒 10:4),
在神面前成為馨香之氣
(創 8:21; 啟 8:3, 4)。
神所收納所喜悅的祭物——
(來 13:16)。
英文原文
18. But--Though "the gift" is not what I chiefly "seek after"
(Php 4:17),
yet I am grateful for the gift, and hereby acknowledge it as ample for all my needs. Translate, "I have all" that I want, "and more than enough." Literally, as English Version, "I abound" over and above my needs.
I am full--Greek, "I am filled full."
the odour of a sweet smell--(See on
Eph 5:2).
The figure is drawn from the sweet-smelling incense which was burnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God
(Mt 25:40),
before whom it "came up for a memorial"
(Ac 10:4),
sweet-smelling in God's presence
(Ge 8:21; Re 8:3, 4).
sacrifice acceptable--
(Heb 13:16).
19
無標題
19. 我的——保羅在此稱神為「我的神」，為要暗示神必報答他們對祂僕人的慷慨，藉著「豐豐足足地供應」（當如此譯；直譯為充充足足地填滿）他們各樣的「需要」
(林後 9:8),
正如他們曾「充充足足地」供應了他的「需要」
(腓 4:16, 18)。
我的主必全數償還你們；我卻不能。腓立比人把他們的捐獻投資得真好，因為這為他們換來了如此榮耀的回報。
照祂豐盛的榮耀——祂供應你們的尺度，將是那無法測度的「祂恩典的豐盛」
(弗 1:7)。
在榮耀中——這話屬於整句。「榮耀」是祂豐盛恩典運行於其中的範疇，也將是祂「充足地供應你們一切需要」時所在的範疇。
在基督耶穌裡——憑著你們「在」（希臘文如此，不是「藉著」）基督耶穌裡——祂是一切屬靈福氣的賜予者和中保。
英文原文
19. my--Paul calls God here "my God," to imply that God would reward their bounty to HIS servant, by "fully supplying" (translate so, literally, fill to the full) their every "need"
(2Co 9:8),
even as they had "fully" supplied his "need"
(Php 4:16, 18).
My Master will fully repay you; I cannot. The Philippians invested their bounty well since it got them such a glorious return.
according to his riches--The measure of His supply to you will be the immeasurable "riches of His grace"
(Eph 1:7).
in glory--These words belong to the whole sentence. "Glory" is the element in which His rich grace operates; and it will be the element IN which He will "supply fully all your need."
by Christ Jesus--by virtue of your being "IN" (so Greek, not "by") Christ Jesus, the Giver and Mediator of all spiritual blessings.
20
無標題
20. 神——我們的父——譯作：「願我們的神和父」。
榮耀——更當照希臘文作「那榮耀」。不是歸與我們，而是歸與祂——你們的餽送，以及祂恩待你們的報答，二者「那榮耀」都當歸與祂。
英文原文
20. God and our Father--Translate, "Unto our God and Father."
be glory--rather as the Greek, "be the glory." Not to us, but to Him be "the glory" alike of your gift, and of His gracious recompense to you.
21
無標題
21. 問候 各位聖徒——一個一個地。
問你們安——向你們問安。
與我同在的眾弟兄——或許是指猶太信徒
(徒 28:21)。
我想，因著
腓 2:20,
我們不能認為是指「更親密的朋友」、「傳道工作的同工」[ALFORD]；他身邊只有一位密友，就是提摩太。
英文原文
21. Salute every saint--individually.
greet--salute you.
The brethren which are with me--Perhaps Jewish believers are meant
(Ac 28:21).
I think
Php 2:20
precludes our thinking of "closer friends," "colleagues in the ministry" [ALFORD]; he had only one close friend with him, namely, Timothy.
22
無標題
22. 該撒家裡的人——指尼祿的奴僕和依附者，他們大概是保羅被囚在皇宮附屬的御營營房時，因著他的教訓而歸信的。腓立比是羅馬的「殖民地」，因此母城的公民與殖民地的公民之間可能產生一種紐帶；尤其是在兩城都是基督徒的人之間更是如此——他們當中有許多是同一位使徒在相似的情形下領信的，他從前在腓立比被囚，如今在羅馬也是如此。
英文原文
22. they that are of Cæsar's household--the slaves and dependents of Nero who had been probably converted through Paul's teaching while he was a prisoner in the Prætorian barrack attached to the palace. Philippi was a Roman "colony," hence there might arise a tie between the citizens of the mother city and those of the colony; especially between those of both cities who were Christians, converted as many of them were by the same apostle, and under like circumstances, he having been imprisoned at Philippi, as he now is at Rome.
23
無標題
23.
(加 6:18)。
願與你們眾人同在。阿們——最古的抄本作「願與你們的靈同在」，並省略「阿們」。
英文原文
23.
(Ga 6:18).
be with you all. Amen--The oldest manuscripts read, "Be with your spirit," and omit "Amen."
[Table of Contents]
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Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
Send Addenda, Corrigenda, and Sententiae to the editor
腓 4:1-23.
勸勉： 為腓立比的供應致謝： 問安與末後的祝福。
1. 「所以」；因為我們有如此榮耀的盼望
（腓 3:20, 21）。
親愛的——在本節末了再次重複，暗示他對他們的大愛應當成為他們順服的動機。
想念——在你們不在之時「切慕」
（腓 1:8）。
冠冕——在主的日子
（腓 2:16；
帖前 2:19）。
如此——正如我所勸戒你們的。
站立得穩——
（腓 1:27）。