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英文原文
He begins with the inscription and benediction, Php 1:1,2. He gives thanks for the saints at Philippi, Php 1:3-6. He speaks of his great affection and concern for their spiritual welfare (Php 1:7,8), his prayers for them (Php 1:9-11), his care to prevent their offence at his sufferings (Php 1:12-20), his readiness to glorify Christ by life or death (Php 1:21-26), and then concludes with a double exhortation to strictness and constancy, Php 1:27-30.
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Apostolic Benediction (62 AD)
繁體中文
使徒的祝福（主後六十二年）
¹ 基督耶穌的僕人保羅和提摩太，寫信給凡住腓立比、在基督耶穌裡的眾聖徒，和諸位監督，諸位執事。
² 願恩惠、平安從神我們的父並主耶穌基督歸與你們。
我們在此看見問安與祝福。請注意，
I. 寫書信的人——保羅和提摩太。 雖然只有保羅一人蒙默示，他卻把提摩太與自己同列，為要表達自己的謙卑，並尊重提摩太。凡年長的、剛強的、尊貴的，都當尊重年輕的、軟弱的、較卑微的，並維護他們的名聲。基督耶穌的僕人——不僅在一般門徒的關係上，更是在傳道工作這獨特的職分上，在使徒與傳福音者這崇高的職任上。請注意，最大的使徒與最傑出的傳道人，其最高的尊榮莫過於作基督耶穌的僕人——不是教會的主人，而是基督的僕人。請注意，
II. 受信的人。1. 寫給凡在腓立比、在基督裡的眾聖徒。 他在牧者之前先提到教會，因為牧者是為教會而設，為使他們得造就、得益處，而非教會為牧者而設，為他們的尊嚴、權勢與財富。我們並不是管轄你們的信心，乃是幫助你們的快樂（林後一24）。他們不僅是基督的僕人，更是為基督的緣故作教會的僕人。我們因耶穌作你們的僕人（林後四5）。請注意，此處的基督徒被稱為聖徒——為神分別出來，或被他的靈所成聖，或因可見的信仰告白，或因真實的聖潔。凡在地上不是真聖徒的，在天上絕不會成為聖徒。請注意，這信是寫給眾聖徒的，不分彼此，連最卑微的、最貧窮的、恩賜最少的也不例外。基督並不分彼此；富足與貧窮在他裡面彼此相遇；牧者也不可因這些緣故在他們的關顧與溫柔上有所分別。我們不可按著外貌待人，存偏私的心信奉我們主耶穌基督（雅二1）。在基督耶穌裡的聖徒——聖徒惟獨因在基督耶穌裡、即因他們是基督徒才蒙悅納。在基督之外，最聖潔的人也必顯為罪人，無法站立在神面前。2. 這信也寫給牧者，即教會的職事——和諸位監督、諸位執事；監督即長老，居首位，其職責在於教導與治理；執事即管理貧困者的，負責料理神家外在的事務：場所、器具、傳道人的供給，以及對窮人的供應。這些就是當時教會中所知悉、且為神所設立的一切職分。使徒在寫給基督教會的書信的收信人中，只承認兩種等次，他稱之為監督與執事。凡是考慮到新約聖經各處對被稱為監督與長老者，都同樣賦予相同的特質與稱號、相同的資格、相同的職責作為、相同的尊榮與敬重（正如 Hammond 博士及其他學者所承認的），就會發現要在聖經時代將他們分作不同的職分或截然不同的等次，實非易事。
III. 這裡是使徒的祝福：願恩惠、平安從神我們的父並主耶穌基督歸與你們（Php 1:2）。這祝福在所有書信中幾乎逐字相同，為要教導我們不可排斥固定的形式，雖也不可被其拘束，尤其當那些形式並非出自聖經。舊約中惟一的形式便是祝福的形式（民六23-26）：你們要這樣為以色列人祝告說：願耶和華賜福給你，保護你。願耶和華使他的臉光照你，賜恩給你。願耶和華向你仰臉，賜你平安。 同樣在新約中，所願的善便是屬靈的善——恩惠與平安——神白白賜的恩惠與善意，以及由此而來的一切蒙福的果實與功效，並且是從神我們的父並主耶穌基督而來，雖方式不同，卻是共同賜予。請注意，1. 沒有恩惠就沒有平安。內在的平安源於對神恩惠的感知。2. 恩惠與平安惟獨從神我們的父而來——他是萬福的源頭與本源，是眾光之父，各樣美善的恩賜、各樣全備的賞賜都是從上頭來的（雅一17）。3. 除了藉著我們主耶穌基督，便沒有從神我們的父而來的恩惠與平安。基督作為中保，是一切屬靈福氣臨到教會的管道，並支配將這些福氣分賜給他一切的肢體。
英文原文
Apostolic Benediction (62 AD)
¹ Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
² Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.
We have here the inscription and benediction. Observe,
I. The persons writing the epistle—Paul and Timotheus. Though Paul was alone divinely inspired, he joins Timothy with himself, to express his own humility, and put honour upon Timothy. Those who are aged, and strong, and eminent, should pay respect to, and support the reputation of, those who are younger, and weaker, and of less note. The servants of Jesus Christ; not only in the common relation of his disciples, but in the peculiar work of the ministry, the high office of an apostle and an evangelist. Observe, The highest honour of the greatest apostle, and most eminent ministers, is to be the servants of Jesus Christ; not the masters of the churches, but the servants of Christ. Observe,
II. The persons to whom it is directed. 1. To all the saints in Christ who are at Philippi. He mentions the church before the ministers, because the ministers are for the church, for their edification and benefit, not the churches for the ministers, for their dignity, dominion, and wealth. Not for that we have dominion over your faith, but are helpers of your joy, 2Co 1:24. They are not only the servants of Christ, but the servants of the church for his sake. Ourselves your servants for Jesus' sake, 2Co 4:5. Observe, The Christians here are called saints; set apart for God, or sanctified by his Spirit, either by visible profession or real holiness. And those who are not really saints on earth will never be saints in heaven. Observe, It is directed to all the saints, one as well as another, even the meanest, the poorest, and those of the least gifts. Christ makes no difference; the rich and the poor meet together in him: and the ministers must not make a difference in their care and tenderness upon these accounts. We must not have the faith of our Lord Jesus Christ with respect of persons, Jam 2:1. Saints in Christ Jesus; saints are accepted only by virtue of their being in Christ Jesus, or as they are Christians. Out of Christ the best saints will appear sinners, and unable to stand before God. 2. It is directed to the ministers, or church-officers—with the bishops and deacons, the bishops or elders, in the first place, whose office it was to teach and rule, and the deacons, or overseers of the poor, who took care of the outward business of the house of God: the place, the furniture, the maintenance of the ministers, and provision for the poor. These were all the offices which were then known in the church, and which were of divine appointment. The apostle, in the direction of his epistle to a Christian church, acknowledges but two orders, which he calls bishops and deacons. And whosoever shall consider that the same characters and titles, the same qualifications, the same acts of office, and the same honour and respect, are every where ascribed throughout the New Testament to those who are called bishops and presbyters (as Dr. Hammond and other learned men allow), will find it difficult to make them a different office or distinct order of ministry in the scripture times.
III. Here is the apostolical benediction: Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ, Php 1:2. This is the same, almost word for word, in all the epistles, to teach us that we must not be shy of forms, though we are not to be tied down to them, especially such as are not scriptural. The only form in the Old Testament is that of a benediction (Nu 6:23-26), On this wise you shall bless the children of Israel, saying unto them, The Lord bless thee and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up the light of his countenance upon thee, and give thee peace. So in the New Testament, the good which is wished is spiritual good, grace and peace—the free favour and good-will of God, and all the blessed fruits and effects of it, and that from God our Father, and from the Lord Jesus Christ, jointly from them both, though in a different way. Observe, 1. No peace without grace. Inward peace springs from a sense of divine favour. 2. No grace and peace but from God our Father, the fountain and original of all blessings, the Father of lights, from whom cometh down every good and perfect gift, Jam 1:17. 3. No grace and peace from God our Father, but in and through our Lord Jesus Christ. Christ, as Mediator, is the channel of conveyance of all spiritual blessings to the church, and directs the disposal of them to all his members.
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The Apostle's Thankfulness and Joy (62 AD)
繁體中文
使徒的感恩與喜樂（主後六十二年）
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，常是歡歡喜喜地祈求。
⁵ 因為從頭一天直到如今，你們是同心合意地興旺福音。
⁶ 我深信那在你們心裡動了善工的，必成全這工，直到耶穌基督的日子。
使徒在問安與祝福之後，接著為腓立比的聖徒獻上感恩。他告訴他們，自己是為了甚麼而為他們感謝神。請注意，
I. 保羅記念他們：他常常在心思中記念他們；他們雖然眼不能見，又遠在他方，卻不曾離開他的心：或作每逢記念你們——epi pase te mneia。他既常常想念他們，也就常常提起他們，並樂於聽見人提起他們。單單提及他們，便叫他心中暢快：聽聞遠方朋友的平安，實在是一件樂事。
II. 他滿懷喜樂地記念他們。他在腓立比曾受虐待；在那裡他被鞭打、被下在木狗裡，當時也看不見勞苦的多少果子；然而他卻滿懷喜樂地記念腓立比。他視自己為基督所受的苦為他的榮耀、他的安慰、他的冠冕，每逢提及他受苦之地便滿心歡喜。他不但不以這些苦難為恥，也不厭煩聽見自己受苦的場景，反倒滿懷喜樂地記念。
III. 他在禱告中記念他們：每逢為你們眾人祈求的時候（Php 1:4）。對朋友最好的記念，就是在施恩座前記念他們。保羅常常為他的朋友禱告，為一切朋友禱告，更特別為這些人禱告。從這話的口吻看來，他似乎在施恩座前逐一提名記念他所關切、所掛念的各教會。他有為腓立比教會禱告的特定時辰。神容許我們在他面前如此坦然，雖然為了我們的安慰，即使我們不提名，他也知道我們所指的是誰。
IV. 他每逢因記念他們而喜樂，便感謝神。請注意，感恩在每一次禱告中都當有分；凡是我們喜樂的事，也當是我們感恩的事。我們從其中得安慰的，神也當在其中得榮耀。他不但滿懷喜樂地祈求，也感謝神。正如聖潔的喜樂是感恩頌讚的心與魂，感恩頌讚也是聖潔喜樂的嘴唇與言語。
V. 正如在我們的禱告中，照樣在我們的感恩中，我們都當認定神為我們的神：我感謝我的神。看見每一樣恩惠都從神我們的神手中而來，這能鼓勵我們祈求，也使讚美的心更加寬廣。——我每逢記念你們，就感謝我的神。 我們應當為別人的恩典與安慰、恩賜與功用感謝我們的神，正如我們從其中得益處，神也從其中得榮耀。但這感恩的內容是甚麼呢？1. 他為自己在他們中間所得的安慰感謝神：為你們從頭一天直到如今，同心合意地興旺福音（Php 1:5）。請注意，福音的相交是美好的相交；最卑微的基督徒也與最大的使徒在福音裡有相交，因為福音的救恩是為了一次交付聖徒的真道（猶3），他們也與使徒同得一樣寶貴的信心（彼後一1）。凡誠心接受並持守福音的，都從頭一天起就在其中有分；一個新生的基督徒，只要是真生的，從他成為基督徒的頭一天起，便有分於福音一切的應許與特權。——直到如今。 請注意，當那些起頭好的人持守到底、堅忍不渝，對傳道人而言是極大的安慰。有人將他們的在福音裡相交解作他們為廣傳福音所作的捐獻，將koinonia譯為「捐輸」而非「相交」。然而，將此與保羅為其他教會的感恩相比對，此處似乎更應廣義地理解為他們與一切敬虔基督徒在信心、盼望、聖愛上的相交——在福音的應許、聖禮、特權、盼望中相交；而且是從頭一天直到如今。2. 為他對他們所存的確信（Php 1:6）：我深信這事。 請注意，基督徒的確信是基督徒的大安慰，我們也能從自己的盼望中得著讚美的事，正如從自己的喜樂中所得的一樣；我們不僅要為目前所擁有、所確知的感謝神，也要為我們將來所盼望的感謝神。保羅滿有把握地論到別人的光景，本著愛心的判斷對他們存著指望，並本著信心的判斷確信：他們若是真誠的，便必蒙福。那在你們心裡動了善工的，必成全這工，直到耶穌基督的日子。 一件善工在你們心裡——en hymin，也可如此讀：就廣義而言，可理解為在他們中間教會的建立。那將基督教栽種在世界裡的，必在世界尚存之日保守它。基督必有自己的教會，直到神的奧祕成全、他那奧祕的身體得以完全。教會建造在磐石上，陰間的權柄不能勝過它。但這話更當應用在各人身上，那時便論到恩典之工在何處開始，便必在何處成全。請注意，(1.) 恩典之工是善工，是蒙福的工；因為它使我們成為善，也是我們得著善事的憑據。它使我們像神，也使我們適合享受神。那使我們得著最大益處的，理當稱為善工。(2.) 這善工在何處開始，都是神所開始的：是在你們心裡動了善工的那一位。 我們自己不能開始它，因為我們本來死在過犯罪惡之中：死人怎能自己舉起得生呢？他們怎能開始活動，直到他們在那被稱為死的方面重新活過來呢？是神叫這樣死人活過來的（弗二1，西二13）。(3.) 恩典之工在今生不過是開始而已；在此並未成全；只要我們尚在這不完全的狀態中，就總有當作的工。(4.) 若不是開始這善工的同一位神也承擔繼續並成全它的責任，這工便永遠停滯不能完成。開始這工的，必成全它。(5.) 我們可以有把握，或深信不疑：神不僅不會撇棄，更必成全並加冠他自己親手所作的工。因為至於神，他的作為完全。 (6.) 恩典之工直到耶穌基督的日子才得完全，就是他顯現的日子。當他來審判世界、完成其中保之工時，這工便告成全，頭塊石頭必在歡呼聲中被安放。同樣的話也見於 Php 1:10。
英文原文
The Apostle's Thankfulness and Joy (62 AD)
³ I thank my God upon every remembrance of you,
⁴ Always in every prayer of mine for you all making request with joy,
⁵ For your fellowship in the gospel from the first day until now;
⁶ Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:
The apostle proceeds after the inscription and benediction to thanksgiving for the saints at Philippi. He tells them what it was he thanked God for, upon their account. Observe here,
I. Paul remembered them: he bore them much in his thoughts; and though they were out of sight, and he was at a distance from them, yet they were not out of his mind: or, Upon every mention of you—epi pase te mneia. As he often thought of them, so he often spoke of them, and delighted to hear them spoken of. The very mention of them was grateful to him: it is a pleasure to hear of the welfare of an absent friend.
II. He remembered them with joy. At Philippi he was maltreated; there he was scourged and put into the stocks, and for the present saw little of the fruit of his labour; and yet he remembers Philippi with joy. He looked upon his sufferings for Christ as his credit, his comfort, his crown, and was pleased at every mention of the place where he suffered. So far was he from being ashamed of them, or loth to hear of the scene of his sufferings, that he remembered it with joy.
III. He remembered them in prayer: Always in every prayer of mine for you all, Php 1:4. The best remembrance of our friends is to remember them at the throne of grace. Paul was much in prayer for his friends, for all his friends, for these particularly. It should seem, by this manner of expression, that he mentioned at the throne of grace the several churches he was interested in and concerned for particularly and by name. He had seasons of prayer for the church at Philippi. God gives us leave to be thus free with him, though, for our comfort, he knows whom we mean when we do not name them.
IV. He thanked God upon every joyful remembrance of them. Observe, Thanksgiving must have a part in every prayer; and whatsoever is the matter of our rejoicing ought to be the matter of our thanksgiving. What we have the comfort of, God must have the glory of. He thanked God, as well as made requests with joy. As holy joy is the heart and soul of thankful praise, so thankful praise is the lip and language of holy joy.
V. As in our prayers, so in our thanksgiving, we must eye God as our God: I thank my God. It encourages us in prayer, and enlarges the heart in praise, to see every mercy coming from the hand of God as our God.—I thank my God upon every remembrance of you. We must thank our God for others' graces and comforts, and gifts and usefulness, as we receive the benefit of them, and God receives glory by them. But what is the matter of this thanksgiving? 1. He gives thanks to God for the comfort he had in them: for your fellowship in the gospel, from the first day until now, Php 1:5. Observe, Gospel fellowship is a good fellowship; and the meanest Christians have fellowship in the gospel with the greatest apostles, for the gospel salvation is a common salvation (Jude 1:3), and they obtain like precious faith with them, 2Pe 1:1. Those who sincerely receive and embrace the gospel have fellowship in it from the very first day: a new-born Christian, if he is true-born, is interested in all the promises and privileges of the gospel from the first day of his becoming such.—Until now. Observe, It is a great comfort to ministers when those who begin well hold on and persevere. Some, by their fellowship in the gospel, understand their liberality towards propagating the gospel, and translate koinonia, not communion, but communication. But, comparing it with Paul's thanksgiving on the account of other churches, it rather seems to be taken more generally for the fellowship which they had, in faith, and hope, and holy love, with all good Christians—a fellowship in gospel promises, ordinances, privileges, and hopes; and this from the first day until now. 2. For the confidence he had concerning them (Php 1:6): Being confident of this very thing, etc. Observe, The confidence of Christians is the great comfort of Christians, and we may fetch matter of praise from our hopes as well as from our joys; we must give thanks not only for what we have the present possession and evidence of, but for what we have the future prospect of. Paul speaks with much confidence concerning the good estate of others, hoping well concerning them in the judgment of charity, and being confident in the judgment of faith that if they were sincere they would be happy: That he who has begun a good work in you will perform it unto the day of Jesus Christ. A good work among you—en hymin, so it may be read: understand it, in the general, of the planting of the church among them. He who hath planted Christianity in the world will preserve it as long as the world stands. Christ will have a church till the mystery of God shall be finished and the mystical body completed. The church is built upon a rock, and the gates of hell shall not prevail against it. But it is rather to be applied to particular persons, and then it speaks of the certain accomplishment of the work of grace wherever it is begun. Observe here, (1.) The work of grace is a good work, a blessed work; for it makes us good, and is an earnest of good to us. It makes us like God, and fits us for the enjoyment of God. That may well be called a good work which does us the greatest good. (2.) Wherever this good work is begun it is of God's beginning: He has begun a good work in you. We could not begin it ourselves, for we are by nature dead in trespasses and sins: and what can dead men do towards raising themselves to life; or how can they begin to act till they are enlivened in the same respect in which they are said to be dead? It is God who quickens those who are thus dead, Eph 2:1, Col 2:13. (3.) The work of grace is but begun in this life; it is not finished here; as long as we are in this imperfect state there is something more to be done. (4.) If the same God who begins the good work did not undertake the carrying on and finishing of it, it would lie for ever unfinished. He must perform it who began it. (5.) We may be confident, or well persuaded, that God not only will not forsake, but that he will finish and crown the work of his own hands. For, as for God, his work is perfect. (6.) The work of grace will never be perfected till the day of Jesus Christ, the day of his appearance. When he shall come to judge the world, and finish his mediation, then this work will be complete, and the top-stone will be brought forth with shouting. We have the same expression, Php 1:10.
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The Apostle's Affection and Hope (62 AD)
繁體中文
使徒的愛與盼望（主後六十二年）
⁷ 我為你們眾人有這樣的意念，原是應當的；因你們常在我心裡，無論我是在捆鎖之中，是辯明證實福音的時候，你們都與我一同得恩。
⁸ 我體會基督耶穌的心腸，切切地想念你們眾人。這是神可以給我作見證的。
使徒在此表達他對他們的熱切之愛，以及他對他們屬靈益處的關懷：你們常在我心裡（Php 1:7）。他愛他們如同自己的性命，他們緊貼他的心。他常常想念他們，也為他們掛慮。請注意，1. 他為何把他們放在心裡：因為無論我是在捆鎖之中，是辯明證實福音的時候，你們都與我一同得恩；就是說，他們曾藉著他和他的事工得益處；他們有分於那藉著他、經他的手傳遞給他們的神的恩典。這正是人對傳道人之所以親愛的原因——他們從其事工中受益。或作「你們與我一同得恩，你們曾與我一同受苦、一同作工。」他們因著同情與關懷，並樂意幫助他，便有分於他的患難。他稱此為有分於他的恩典；因為那些與聖徒同受苦的，也必與他們同得安慰；那些共擔重擔的，也必同得賞賜。他愛他們，因為他們在他被囚時，並在辯明證實福音時，都緊緊跟隨他：他們按著自己的身量與能力，與使徒同樣樂意站在各自的位分上為福音辯護，因此他便把他們放在心裡。同受苦難的人應當彼此親愛；那些為神與信仰的同一善工而冒險受苦的人，當因此深深地彼此相愛；或作「因為你們把我放在心上——dia to echein me en te kardia hymas。」他們因堅守他所傳的真理，並樂意與他同受苦難，便彰顯了對他的敬重。對我們的傳道人最真誠的敬重，莫過於領受並持守他們所傳的道。2. 這事的證據：我為你們眾人有這樣的意念，原是應當的，因你們常在我心裡。由此顯出他把他們放在心裡，因為他對他們存著美善的意見和美善的盼望。請注意，對別人存著最好的想法，並盡力以善意看待他們——在一切事上盡可能地以善意推斷——這是極為合宜的。3. 他為此向神起訴（Php 1:8）：我體會基督耶穌的心腸，切切地想念你們眾人。這是神可以給我作見證的。他既把他們放在心裡，便切切地想念他們；或說他切望見他們、切望聽見他們的消息，或是他切望他們的屬靈益處，切望他們在知識與恩典上長進增益。他因他們而喜樂（Php 1:4），因為他看見並聽見他們當中的美事；然而他仍切切想念他們，要聽見他們當中更多美事；他想念他們眾人，不僅是他們當中有才智、有財富的，連最卑微、最貧窮的也不例外；他切切地想念他們，就是帶著強烈的感情與深切的善意；且是體會基督耶穌的心腸，帶著基督自己所懷有、並向寶貴靈魂所顯明的那種溫柔關懷。保羅在此效法基督，一切好傳道人都當以此為目標。基督對可憐的靈魂有何等大的憐憫心腸！正是出於憐憫，他承擔了他們的救恩，並付出如此浩大的代價以成就此事。如今，為效法基督的榜樣，保羅對他們滿懷憐憫，並體會基督耶穌的心腸切切想念他們眾人。基督如此深愛、如此憐憫的靈魂，我們豈不也當憐憫、愛惜嗎？為此他向神上訴：*神可以給我作見證。*他所表達的是內心的傾向，惟有神能見證其真誠，因此他便向神上訴。「無論你們知道與否、是否察覺，那察看人心的神，是知道的。」
英文原文
The Apostle's Affection and Hope (62 AD)
⁷ Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.
⁸ For God is my record, how greatly I long after you all in the bowels of Jesus Christ.
The apostle expresses the ardent affection he had for them, and his concern for their spiritual welfare: I have you in my heart, Php 1:7. He loved them as his own soul, and they lay near his heart. He thought much of them, and was in care about them. Observe, 1. Why he had them in his heart: Inasmuch as both in my bonds, and in the defence and confirmation of the gospel, you all are partakers of my grace; that is, they had received benefit by him and by his ministry; they were partakers of that grace of God which by him, and through his hands, was communicated to them. This makes people dear to their ministers—their receiving benefit by their ministry. Or, "You are partakers of my grace, you have joined with me in doing and suffering." They were partakers of his affliction by sympathy and concern, and readiness to assist him. Thus he calls being partakers of his grace; for those who suffer with the saints are and shall be comforted with them; and those shall share in the reward, who bear their part of the burden. He loved them because they adhered to him in his bonds, and in the defence and confirmation of the gospel: they were as ready to appear in their places, and according to their capacity, for the defence of the gospel, as the apostle was in his; and therefore he had them in his heart. Fellow sufferers should be dear one to another; those who have ventured and suffered in the same good cause of God and religion should for that reason love one another dearly: or, because you have me at heart—dia to echein me en te kardia hymas. They manifested their respect for him by adhering firmly to the doctrine he preached, and readily suffering for it along with him. The truest mark of respect towards our ministers is receiving and abiding by the doctrine they preach. 2. The evidence of it: It is meet for me to think this of you all, because I have you in my heart. By this it appeared that he had them in his heart, because he had a good opinion of them and good hopes concerning them. Observe, It is very proper to think the best of other people, and as well as we can of them—to suppose as well of them as the matter will admit in all cases. 3. An appeal to God concerning the truth of this (Php 1:8): For God is my record how greatly I long after you all in the bowels of Jesus Christ. Having them in his heart, he longed after them; either he longed to see them, longed to hear from them, or he longed for their spiritual welfare and their increase and improvement in knowledge and grace. He had joy in them (Php 1:4), because of the good he saw and heard of among them; yet still he longed after them, to hear of more of it among them; and he longed after them all, not only those among them who were witty and wealthy, but even the meanest and poorest; and he longed greatly after them, or with strong affection and great good-will; and this in the bowels of Jesus Christ, with that tender concern which Christ himself has and has shown to precious souls. Paul was herein a follower of Christ, and all good ministers should aim to be so. O the bowels of compassion which are in Jesus Christ to poor souls! It was in compassion to them that he undertook their salvation, and put himself to so vast an expense to compass it. Now, in conformity to the example of Christ, Paul had a compassion for them, and longed after them all in the bowels of Jesus Christ. Shall not we pity and love those souls whom Christ had such a love and pity for? For this he appeals to God: God is my record. It was an inward disposition of mind that he expressed towards them, to the sincerity of which God only was witness, and therefore to him he appeals. "Whether you know it or not, or are sensible of it, God, who knows the heart, knows it."
9-11
The Apostle's Affection and Hope (62 AD)
繁體中文
使徒的愛與盼望（主後六十二年）
⁹ 我所禱告的，就是要你們的愛心在知識和各樣見識上多而又多，
¹⁰ 使你們能分別是非，作誠實無過的人，直到基督的日子；
¹¹ 並靠著耶穌基督結滿了仁義的果子，叫榮耀稱讚歸與神。
這幾節包含了使徒為他們所獻上的禱告。保羅常讓他的朋友知道他為他們向神求的是甚麼，好叫他們知道當為自己求甚麼，並在己的禱告中有所依循，又可因此受激勵，滿懷盼望地期待從神領受那使甦醒、堅固、永恆、安慰的恩典——像保羅這樣大有能力的代求者，正是為他們向神求這些。知道有朋友在為我們禱告——他們在施恩座前有理由被看為有影響力——對我們是極大的激勵。這也是為了引導他們的行事為人，使他們殷勤地回應使徒為他們的禱告；因為神是否已經應允，正可由此顯明。保羅如此為他們禱告，是本著對他們所存的美好指望。我們若不願辜負那些為我們禱告的朋友與傳道人的期望，便有了盡責的動力。他所求的，1. 是要他們作一個充滿愛心的子民，並使美好的情感在他們中間豐盛：要你們的愛心多而又多。 這話是指他們對神、彼此之間、以及對眾人的愛。愛是律法與福音的成全。請注意，那些在任何恩典上豐盛的人，仍需要更加豐盛，因為其中總有不足之處，我們在最好的成就上仍是不完全的。2. 是要他們作一個有知識、有判斷力的子民：使他們的愛心在知識和各樣見識上豐盛。能使我們在神面前蒙悅納的，不是盲目的愛，而是建立在知識與判斷上的愛。我們必須因神無限的良善與可愛而愛他，並因看見弟兄身上神的形象而愛他們。強烈的情感若沒有知識和堅定的判斷，便不能使我們在神的旨意上得以完全，有時反而害多於利。猶太人向神有熱心，卻不照著知識，因而被牽引至暴行與狂怒（羅十2，約十六2）。3. 是要他們作一個有分辨力的子民。這乃是知識與判斷的果效：使你們能喜愛那美好的事（Php 1:10）；或如旁註所譯，察驗那些不同的事；eis to dokimazein humas ta diapheronta，即我們在試驗之後能喜愛那美好的事，並能分辨其與他事物之不同。請注意，基督的真理與律法是至美的事；我們每一個人都必須認可並珍視它們為美善。我們只需一經試驗，便會認可；它們必輕易地向一切細心查考、明辨的心思推薦自己。4. 是要他們作一個誠實正直的子民：使你們作誠實的人。 誠實是我們在福音裡的完全，是我們在世上行事為人所當持守的，也是我們一切恩典的榮耀。當眼目單一，當我們在所行的事上向內對著神，當我們實實在在是我們所顯出的樣式，並存心誠實正直時，我們便是真誠的。5. 是要他們作一個不絆倒人的子民：使他們直到基督的日子，都無可指責；不輕易被冒犯；也極其謹慎，不冒犯神或弟兄，在神面前無虧的良心生活（徒二十三1），並自己勉勵，對神對人，常存無虧的良心（徒二十四16）。我們也必須堅持到底，無可指責，好叫我們在基督的日子被獻上時也是如此。他必將教會獻給自己，作個榮耀的教會，毫無玷污皺紋等類的病（弗五27），並將信徒在自己面前，歡歡喜喜地獻上，無可指責（猶24）。6. 是要他們作一個結實累累、多有益處的子民（Php 1:11）：靠著耶穌基督結滿了仁義的果子。我們的果子是從神而得，因此也必須向神祈求。仁義的果子是我們成聖的明證與果效，是發自更新之心的聖潔本分，是我們裡面那真道的根基。結滿了這些果子。請注意，那些行了許多善事的人，仍當努力行更多的善。為神的榮耀與他教會的造就而結出的仁義之果，應當真正充滿我們、完全佔據我們。不要怕因結出仁義之果而使自己耗盡，因為你必被這些果子所充滿。這些果子是靠著耶穌基督，靠著他的力量與恩典，因為離了他，我們就不能作甚麼。他是那好橄欖樹的根，樹木從而得著肥潤。我們要在基督耶穌的恩典上剛強起來（提後二1），並藉著他的靈，被剛強起來（弗三16）；這些果子也是叫榮耀稱讚歸與神。我們在結果子的事上，不可追求自己的榮耀，而當以神的稱讚與榮耀為目標，好叫神在凡事上因耶穌基督得榮耀（彼前四11），你們或吃或喝，無論作甚麼，都要為榮耀神而行（林前十31）。基督徒不僅是好的，也行善事、在各樣善行上多結果子，這實在大大榮耀神。
英文原文
The Apostle's Affection and Hope (62 AD)
⁹ And this I pray, that your love may abound yet more and more in knowledge and in all judgment;
¹⁰ That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ;
¹¹ Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
These verses contain the prayers he put up for them. Paul often let his friends know what it was he begged of God for them, that they might know what to beg for themselves and be directed in their own prayers, and that they might be encouraged to hope they should receive from God the quickening, strengthening, everlasting, comforting grace, which so powerful an intercessor as Paul asked of God for them. It is an encouragement to us to know that we are prayed for by our friends, who, we have reason to think, have an interest at the throne of grace. It was intended likewise for their direction in their walk, and that they might labour to answer his prayers for them; for by this it would appear that God had answered them. Paul, in praying thus for them, expected good concerning them. It is an inducement to us to do our duty, that we may not disappoint the expectations of praying friends and ministers. He prayed, 1. That they might be a loving people, and that good affections might abound among them; That your love might abound yet more and more. He means it of their love to God, and one another, and all men. Love is the fulfilling both of the law and of the gospel. Observe, Those who abound much in any grace have still need to abound more and more, because there is still something wanting in it and we are imperfect in our best attainments. 2. That they might be a knowing and judicious people: that love might abound in knowledge and in all judgment. It is not a blind love that will recommend us to God, but a love grounded upon knowledge and judgment. We must love God because of his infinite excellence and loveliness, and love our brethren because of what we see of the image of God upon them. Strong passions, without knowledge and a settled judgment, will not make us complete in the will of God, and sometimes do more hurt than good. The Jews had a zeal of God, but not according to knowledge, and were transported by it to violence and rage, Ro 10:2, Joh 16:2. 3. That they might be a discerning people. This would be the effect of their knowledge and judgment: That you may approve the things which are excellent (Php 1:10); or, as it is in the margin, Try the things which differ; eis to dokimazein humas ta diapheronta, that we may approve the things which are excellent upon the trial of them, and discern their difference from other things. Observe, The truths and laws of Christ are excellent things; and it is necessary that we every one approve them, and esteem them such. We only need to try them, to approve of them; and they will easily recommend themselves to any searching and discerning mind. 4. That they might be an honest upright-hearted people: That you may be sincere. Sincerity is our gospel perfection, that in which we should have our conversation in the world, and which is the glory of all our graces. When the eye is single, when we are inward with God in what we do, are really what we appear to be, and mean honestly, then we are sincere. 5. That they might be an inoffensive people: that you may be without offence until the day of Christ; not apt to take offence; and very careful not to give offence to God or their brethren, to live in all good conscience before God (Ac 23:1), and to exercise ourselves to have always a conscience void of offence towards God and towards men, Ac 24:16. And we must continue to the end blameless, that we may be presented so at the day of Christ. He will present the church without spot or wrinkle (Eph 5:27), and present believers faultless before the presence of his glory with exceeding joy, Jude 1:24. 6. That they might be a fruitful useful people (Php 1:11): Being filled with the fruits of righteousness, etc. From God is our fruit found, and therefore from him it must be asked. The fruits of righteousness are the evidences and effects of our sanctification, the duties of holiness springing from a renewed heart, the root of the matter in us. Being filled with them. Observe, Those who do much good should still endeavour to do more. The fruits of righteousness, brought forth for the glory of God and edification of his church, should really fill us, and wholly take us up. Fear not being emptied by bringing forth the fruits of righteousness, for you will be filled with them. These fruits are by Jesus Christ, by his strength and grace, for without him we can do nothing. He is the root of the good olive, from which it derives its fatness. We are strong in the grace which is in Christ Jesus (2Ti 2:1) and strengthened with might by his Spirit (Eph 3:16), and they are unto the glory and praise of God. We must not aim at our own glory in our fruitfulness, but at the praise and glory of God, that God may be glorified in all things (1Pe 4:11), and whatsoever we do we must do all to the glory of God, 1Co 10:31. It is much for the honour of God, when Christians not only are good, but do good, and abound in good works.
12-20
The Apostle's Success and Joy (62 AD)
繁體中文
使徒的成就與喜樂（主後六十二年）
¹² 弟兄們，我願意你們知道，我所遭遇的事更是叫福音興旺；
¹³ 以致我受的捆鎖在御營全軍和其餘的人中，已經顯明是為基督的緣故；
¹⁴ 並且那在主裡的弟兄多半因我受的捆鎖就篤信不疑，越發放膽講神的道，無所懼怕。
¹⁵ 有的傳基督是出於嫉妒紛爭，也有的是出於好意。
¹⁶ 這一等是出於愛心，知道我是為辯明福音設立的；
¹⁷ 那一等傳基督是出於結黨，並不誠實，意思要加增我捆鎖的苦楚。
¹⁸ 這有何妨呢？或是假意，或是真心，無論怎樣，基督究竟被傳開了。為此，我就歡喜，並且還要歡喜；
¹⁹ 因為我知道，這事藉著你們的祈禱和耶穌基督之靈的幫助，終必叫我得救。
²⁰ 照著我所切慕、所盼望的，沒有一事叫我羞愧。只要凡事放膽，無論是生是死，總叫基督在我身上照常顯大。
我們在此看見使徒怎樣防備他們因他的受苦而跌倒。他如今是被囚在羅馬；這對那些藉著他的事工而接受福音的人，可能成為絆腳石。他們可能受試探想：若這道理果然出於神，神斷不會容讓一個如此熱心傳講並推廣這道的人，被當作可鄙的破器皿般丟棄。他們可能會怯於認這道，恐怕自己也被捲入同樣的患難中。如今為要除去十字架令人厭棄之處，他便解明他受苦這難明的功課，使之成為容易明白、可理解的，並顯明其與那使用他的神的智慧與良善並不衝突。
I. 他受苦於福音的死敵之手——他們把他下在監裡，企圖奪去他的性命；但他們不當因此跌倒，因為這事竟然帶出了美好的結果，反而叫福音更加興旺（Php 1:12）：*我所遭遇的事更是叫福音興旺。*這是護理之工何等奇妙的作為，竟從使徒被囚這般大惡之中，萃取出福音更加廣傳這般大善。「我為這福音受苦難，甚至被捆綁，像犯人一樣。然而神的道卻不被捆綁（提後二9）。他們不能囚禁神的道；我雖被拘禁，它卻自由運行。」但這事是怎樣成就的呢？
1. 這事驚動了圈外的人（Php 1:13）：*以致我受的捆鎖在御營全軍和其餘的人中，已經顯明是為基督的緣故。*皇帝、朝臣、官長都確知，我受苦並非因作了惡，而是作一個良心清白的好人。他們知道我是為基督受苦，而非因任何惡行。」請注意，(1.) 保羅的受苦使他在宮廷中為人所知，否則他或許永遠不會在那裡被人認識；這也可能引導其中一些人去查問他為之受苦的福音，而這福音他們本來或許永遠不會聽見。(2.) 他的捆鎖既在宮廷中顯明出來，也在其餘各處顯明。宮廷的風氣對萬民的風氣影響甚大——Regis ad exemplum totus componitur orbis.
2. 這事激起了圈內之人的膽量。仇敵既因他的受苦而驚動，朋友反倒因之受激勵。義人看見這事就驚奇；無辜的人激動起來攻擊不敬虔的人。義人要持守所行的道；手潔的人要力上加力（伯十七8-9）。此處也是如此：並且那在主裡的弟兄多半因我受的捆鎖就篤信不疑（Php 1:14）。他們原本因著预料會為信仰受苦，或許大體上灰心喪膽；但當他們看見保羅為基督被囚，他們非但沒有被嚇退，不敢傳基督、頌讚他的名，反而因此更加膽壯；因為他們情願在保羅的行列中一同受苦。他們若從講臺被押入監牢，也能甘心順受，因為在那裡有這樣的好同伴。況且保羅在受苦中的喜樂，以及他在受苦之際從基督所得的特別安慰，都大大地激勵了他們。他們看見事奉基督的人，所事奉的是一位良善的主——能在他們為他受苦時，既扶持他們站立得住，又為他們開路。篤信不疑。 Pepoithotas.他們因所看見的而更加完全確信。請注意神恩典的大能；仇敵原意是要藉此使傳福音者喪膽，卻被反過來用來激勵他們。他們越發放膽講神的道，無所懼怕；他們既看見了最壞的後果，便不害怕冒險。他們的確據給了他們勇氣，而勇氣又保守他們免受恐懼的轄制。
II. 他不但受苦於仇敵，也受苦於虛假的朋友（Php 1:15-16）：*有的人傳基督是出於嫉妒紛爭……那一等是出於結黨，並不誠實。*這對某些人會成為絆腳石與灰心的緣由——竟有人嫉妒保羅在眾教會中的聲望，以及他在基督徒中的威望，並企圖排擠傾覆他。他被下獄時，他們暗中慶幸，以為自己更有機會偷取百姓的心；於是更加賣力傳講，好為自己博取他們所嫉妒他的名聲：意思要加增我捆鎖的苦楚。他們想藉此使他的靈受傷，使他害怕失去影響力，使他在囚禁中坐立難安，急於獲釋。可嘆竟有自稱信奉福音、甚至傳講福音的人，竟受這等原則所支配，竟為著與保羅作對、為要加重他捆鎖的苦楚而傳基督。我們切不可希奇，在後來教會更為衰敗的時代中，若也有這樣的人。然而，另有人因保羅的受苦而更加激勵去傳講基督：也有的是出於好意，出於愛心；出於對福音真誠的愛，恐怕工作停滯，而工人卻被擱置在一旁。知道我是為辯明福音設立的。 他們知道他是被設立來在世上支持並廣傳福音、抵擋仇敵一切暴力與反對的，便擔心福音會因他被囚而受虧損。這使他們更加膽壯傳講神的道，並補足他對教會事奉的缺欠。
III. 令人十分感動的是，他在這一切之中何等安然：這有何妨呢？或是假意，或是真心，無論怎樣，基督究竟被傳開了。為此，我就歡喜，並且還要歡喜（Php 1:18）。請注意，傳基督乃是所有願他國度在人間興旺之人共同的喜樂。既然這事可能使多人得益處，我們便當因此喜樂，即使是出於假意而非真心而作的。判斷人所憑的原則，乃是神的特權；這事不在我們的權限之內。保羅非但不嫉妒那些在他被囚時仍能自由傳福音的人，反而因著基督被傳開——即使是出於假意、並非真心而傳——便感到喜樂。那麼，我們豈不更當因那些真心傳福音的人——縱然帶著諸多軟弱與一些錯謬——而喜樂嗎？有兩件事使使徒因福音被傳開而喜樂：
1. 因為這事有助於人的靈魂得救：我知道，這事……終必叫我得救（Php 1:19）。請注意，神能從惡中生出善來；那些對傳道人的得救無益的事，靠著神的恩典，仍可能轉而使百姓得救。那些出於紛爭、嫉妒、結黨而傳基督、為要加增忠心傳道人捆鎖之苦的人，那些出於假意而非真心傳講的人，能指望甚麼賞賜呢？然而即便是這等事，也可能成為別人得救的途徑；而保羅因此喜樂，這事也轉而成為他自己的得救。這乃是與得救相伴的事之一——能因基督被傳開而喜樂，縱然這會使自己和自己名聲受損。這種高尚的心懷，在施洗約翰初次公開傳揚基督時便已顯出：「故此，我這喜樂滿足了。他必興旺，我必衰微（約三29-30）。任他發光，即使我被遮蔽；任他的榮耀被高舉，即使踐踏在我廢墟之上。」另有人將這話理解為，指他的仇敵的惡意被挫敗，反促成他從囚禁中得釋放。藉著你們的祈禱和耶穌基督之靈的幫助。 請注意，凡叫我們得救的事，都是藉著基督之靈的幫助、即援助與扶持；而禱告乃是支取這幫助的途徑。百姓的禱告能為傳道人帶來聖靈的供應，支持他們在受苦中、如同在傳福音時一樣。
2. 因為這事會歸於基督的榮耀（Php 1:20），使徒於是藉機提到自己對基督的事奉與尊榮的全然獻身：照著我所切慕、所盼望的，沒有一事叫我羞愧…… 在此請注意，(1.) 每一個真基督徒最大的願望，就是基督被尊大得榮耀，他的名為大，他的國降臨。(2.) 凡真心願基督被尊大的人，都願他在他們的身體上被尊大。他們將身體獻上，當作活祭（羅十二1），並將肢體獻給神作義的器具（羅六13）。他們情願以身上每一個肢體、正如心靈每一樣功能，來事奉他的計劃，作他得榮耀的器皿。(3.) 我們放膽事奉基督、不以他為恥，帶著心靈的自由與釋放，毫無灰心，這實在大大榮耀基督：沒有一事叫我羞愧，只要凡事放膽，總叫基督……顯大。 基督徒的膽量便是基督的尊榮。(4.) 凡以基督的榮耀為心願與目標的人，也可以此作為他們的期待與盼望。若是真心追求，便必得著。我們若真心禱告說父阿，願你榮耀你的名，便必得到與基督同樣的回應：我已經榮耀了我的名，還要再榮耀（約十二28）。(5.) 凡願基督在他們身上被尊大的人，對於無論是生是死都存著一種聖潔的超然。他們將以何種方式使自己對他的榮耀有益，交託給他——無論是藉著勞苦還是受苦，藉著殷勤還是忍耐，藉著活著為他勞作而榮耀他，還是藉著為他受苦而死榮耀他。
英文原文
The Apostle's Success and Joy (62 AD)
¹² But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;
¹³ So that my bonds in Christ are manifest in all the palace, and in all other places;
¹⁴ And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.
¹⁵ Some indeed preach Christ even of envy and strife; and some also of good will:
¹⁶ The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:
¹⁷ But the other of love, knowing that I am set for the defence of the gospel.
¹⁸ What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.
¹⁹ For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,
²⁰ According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death.
We see here the care the apostle takes to prevent their being offended at his sufferings. He was now a prisoner at Rome; this might be a stumbling-block to those who had received the gospel by his ministry. They might be tempted to think, If this doctrine were indeed of God, God would not suffer one who was so active and instrumental in preaching and propagating it to be thrown by as a despised broken vessel. They might be shy of owning this doctrine, lest they should be involved in the same trouble themselves. Now to take off the offence of the cross, he expounds this dark and hard chapter of his sufferings, and makes it very easy and intelligible, and reconcilable to the wisdom and goodness of God who employed him.
I. He suffered by the sworn enemies of the gospel, who laid him in prison, and aimed at taking away his life; but they should not be stumbled at this, for good was brought out of it, and it tended to the furtherance of the gospel (Php 1:12): The things which happened unto me have fallen out rather unto the furtherance of the gospel. A strange chemistry of Providence this, to extract so great a good as the enlargement of the gospel out of so great an evil as the confinement of the apostle. "I suffer trouble as an evil-doer, even unto bonds; but the word of God is not bound, 2Ti 2:9. They cannot imprison the word of God; that has its free course, though I am confined." But how was this?
1. It alarmed those who were without (Php 1:13): "My bonds in Christ, or for Christ, are manifest in all the palace and in all other places. The emperor, the courtiers, the magistrates, are convinced that I do not suffer as an evil-doer, but as an honest man, with a good conscience. They know that I suffer for Christ, and not for any wickedness." Observe, (1.) Paul's sufferings made him known at court, where perhaps he would never have otherwise been known; and this might lead some of them to enquire after the gospel for which he suffered, which they might otherwise have never heard of. (2.) When his bonds were manifest in the palace, they were manifest in all other places. The sentiments of the court have a great influence on the sentiments of all people—Regis ad exemplum totus componitur orbis.
2. It emboldened those who were within. As his enemies were startled at his sufferings, so his friends were encouraged by them. Upright men shall be astonished at this, and the innocent shall stir up himself against the hypocrite. The righteous also shall hold on his way, and he who has clean hands shall be stronger and stronger, Job 17:8,9. So it was here: Many of the brethren in the Lord waxing confident by my bonds, Php 1:14. The expectation of trouble for their religion, in general, perhaps disheartened and discouraged them; but, when they saw Paul imprisoned for Christ, they were so far from being deterred from preaching Christ and praising his name, that it made them the more bold; for they could gladly suffer in Paul's company. If they should be hurried from the pulpit to the prison, they could be reconciled to it, because they would be there in such good company. Besides, the comfort which Paul had in his sufferings, his extraordinary consolations received from Christ in a suffering state, greatly encouraged them. They saw that those who served Christ served a good Master, who could both bear them up and bear them out, in their sufferings for him. Waxing confident by my bonds. Pepoithotas. They were more fully satisfied and persuaded by what they saw. Observe the power of divine grace; that which was intended by the enemy to discourage the preachers of the gospel was overruled for their encouragement. And are much more bold to speak the word without fear; they see the worst of it, and therefore are not afraid to venture. Their confidence gave them courage, and their courage preserved them from the power of fear.
II. He suffered from false friends as well as from enemies (Php 1:15,16): Some preach Christ even of envy and strife. The one preach Christ of contention, not sincerely. Now this would be a stumbling-block and discouragement to some, that there were those who envied Paul's reputation in the churches, and the interest he had among the Christians, and endeavoured to supplant and undermine him. They were secretly pleased when he was laid up in prison, that they might have the better opportunity to steal away the people's affections; and they laid themselves out the more in preaching, that they might gain to themselves the reputation they envied him: Supposing to add affliction to my bonds. They thought hereby to grieve his spirit, and make him afraid of losing his interest, uneasy under his confinement, and impatient for release. It is sad that there should be men who profess the gospel, especially who preach it, who are governed by such principles as these, who should preach Christ in spite to Paul, and to increase the affliction of his bonds. Let us not think it strange if in these later and more degenerate ages of the church there should be any such. However, there were others who were animated by Paul's sufferings to preach Christ the more vigorously: Some also of good will, and love: from sincere affection to the gospel, that the work might not stand while the workman was laid up.—Knowing that I am set for the defence of the gospel. They knew that he was appointed to support and propagate the gospel in the world, against all the violence and opposition of its enemies, and were afraid lest the gospel should suffer by his confinement. This made them the more bold to preach the word and supply his lack of service to the church.
III. It is very affecting to see how easy he was in the midst of all: Notwithstanding every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and I will rejoice, Php 1:18. Note, The preaching of Christ is the joy of all who wish well to his kingdom among men. Since it may tend to the good of many, we ought to rejoice in it, though it be done in pretence, and not in reality. It is God's prerogative to judge of the principles men act upon; this is out of our line. Paul was so far from envying those who had liberty to preach the gospel while he was under confinement that he rejoiced in the preaching of it even by those who do it in pretence, and not in truth. How much more then should we rejoice in the preaching of the gospel by those who do it in truth, yea, though it should be with much weakness and some mistake! Two things made the apostle rejoice in the preaching of the gospel:—
1. Because it tended to the salvation of the souls of men: I know that this shall turn to my salvation, Php 1:19. Observe, God can bring good out of evil; and what does not turn to the salvation of the ministers may yet, by the grace of God, be made to turn to the salvation of the people. What reward can those expect who preach Christ out of strife, and envy, and contention, and to add affliction to a faithful minister's bonds? who preach in pretence, and not in truth? And yet even this may turn to the salvation of others; and Paul's rejoicing in it turned to his salvation too. This is one of the things which accompany salvation—to be able to rejoice that Christ is preached, though it be to the diminution of us and our reputation. This noble spirit appeared in John the Baptist, at the first public preaching of Christ: "This my joy therefore is fulfilled. He must increase, but I must decrease, Joh 3:29,30. Let him shine, though I be obscured; and his glory be exalted, though upon my ruins." Others understand this expression of the malice of his enemies being defeated, and contributing towards his deliverance from his confinement. Through your prayers, and the supply of the Spirit of Christ. Note, Whatever turns to our salvation is by the supply or the aids and assistance of the Spirit of Christ; and prayer is the appointed means of fetching in that supply. The prayers of the people may bring a supply of the Spirit to their ministers, to support them in suffering, as well as in preaching the gospel.
2. Because it would turn to the glory of Christ, Php 1:20, where he takes occasion to mention his own entire devotedness to the service and honour of Christ: According to my earnest expectation and hope, that in nothing I shall be ashamed, etc. Here observe, (1.) The great desire of every true Christian is that Christ may be magnified and glorified, that his name may be great, and his kingdom come. (2.) Those who truly desire that Christ may be magnified desire that he may be magnified in their body. They present their bodies a living sacrifice (Ro 12:1), and yield their members as instruments of righteousness unto God, Ro 6:13. They are willing to serve his designs, and be instrumental to his glory, with every member of their body, as well as faculty of their soul. (3.) It is much for the glory of Christ that we should serve him boldly and not be ashamed of him, with freedom and liberty of mind, and without discouragement: That in nothing I shall be ashamed, but that with all boldness Christ may be magnified. The boldness of Christians is the honour of Christ. (4.) Those who make Christ's glory their desire and design may make it their expectation and hope. If it be truly aimed at, it shall certainly be attained. If in sincerity we pray, Father, glorify thy name, we may be sure of the same answer to that prayer which Christ had: I have glorified it, and I will glorify it again, Joh 12:28. (5.) Those who desire that Christ may be magnified in their bodies have a holy indifference whether it be by life or by death. They refer it to him which way he will make them serviceable to his glory, whether by their labours or sufferings, by their diligence or patience, by their living to his honour in working for him or dying to his honour in suffering for him.
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The Apostle's Generous Exultation (62 AD)
繁體中文
使徒豪邁的歡呼（主後六十二年）
²¹ 因我活著就是基督，我死了就有益處。
²² 但我在肉身活著，若成就我工夫的果子，我就不知道該挑選甚麼。
²³ 我正在兩難之間，情願離世與基督同在，因為這是好得無比的。
²⁴ 然而，我在肉身活著，為你們更是要緊的。
²⁵ 我既然這樣深信，就知道仍要住在世間，且與你們眾人同住，使你們在所信的道上又長進又喜樂，
²⁶ 叫你們在基督耶穌裡的歡樂，因著我再到你們那裡去，就越發加增。
我們在此讀到可稱頌的保羅的生與死：他的生就是基督，他的死乃是益處。請注意，1. 每一個真基督徒無可置疑的特徵，就是活著就是基督。 基督的榮耀當成為我們生命的目的，基督的恩典當成為我們生命的原則，基督的道當成為我們生命的準則。基督徒的生命源於基督，也導向基督。他是這生命的原則、準則與目的。2. 凡活著就是基督的人，死了就有益處： 這是大益處、是現在的益處、是永遠的益處。對屬肉體屬世界的人而言，死是大損失；因他失去一切安慰和一切盼望：但對好基督徒而言，死是益處，因為這是一切軟弱與痛苦的終結，也是他一切安慰的成全、一切盼望的實現；這救他脫離今生的一切災禍，並帶他進入至善的享受。或作「我死了就有益處；」就是說，「對福音和我自己都有益處，因為福音將因我血的印證而進一步得著確據，正如它從前因我生命的勞苦而得著確據一樣。」因此基督也必因他的死而被尊大（Php 1:20）。有人將全句如此解讀：*對我而言，無論生死，基督都是益處；*就是說，「我別無所求，無論活著還是死去，只願贏得基督、在他裡面被尋見。」人或以為，死既是益處，他便會厭倦生存、急於求死。不，他說，
I. 但我在肉身活著，若成就我工夫的果子（Php 1:22），那就是基督。他以為自己的勞苦並不白費——只要他能成為器皿，促進基督的國度在世上的尊榮與利益。這便是我工夫的果子——karpos ergou——*operæ pretium。*一個好基督徒、一個好傳道人，只要還能榮耀神、對教會有益處，就當情願活在世上。我就不知道該挑選甚麼；因為我正在兩難之間。 保羅所處的兩難是有福的兩難——不是在兩件惡事之間，而是在兩件善事之間。大衛曾在三樣災禍——刀劍、饑荒、瘟疫——之間進退兩難：保羅卻在兩樣福分之間進退兩難——活著為基督，與同基督在一起。在此我們看見他為這事與自己商議。
1. 他的傾向是死。請看信心與神恩典的大能；它能使人心與死和解，使我們情願死，縱然死是我們現有本性的毀壞，是最大的天然災禍。我們天然厭惡死亡，他卻傾向於它（Php 1:23）；情願離世，與基督同在。 請注意，(1.) 正是與基督同在，才使離世在好信徒眼中成為可羡慕的。單單死去、脫去身體，本身並不、也非因自己的緣故成為可羡慕的事；但它可能與另一件事緊密相連，而使它真正成為可羡慕的。我若不能離世便不能與基督同在，那麼因這緣故我便視離世為可慕。(2.) 靈魂一離開身體，便立刻與基督同在。今日你要同我在樂園裡了（路二十三43）。離開身體與主同住（林後五8），其間沒有任何間隔。這是好得無比的——pollo gar mallon kreisson——*遠遠超過，或無比勝過。*凡認識基督與天堂之寶貴的人，都會樂於承認：在天上遠勝於在世上，與基督同在遠勝於與任何受造之物同在；因為在世上我們被罪環繞，生來受苦，重生之後仍受苦；但若與基督同在，便訣別罪惡與試探，永別憂傷與死亡。
2. 他的判斷卻是：為著教會的服事，仍要在世上多活一段時日（Php 1:24）：然而，我在肉身活著，為你們更是要緊的。 教會需要傳道人；當要收的莊稼多，作工的人少時，忠心的傳道人更是不可或缺。請注意，那些最有理由願意離世的人，也當甘心留在世上，只要神尚有工作要他們去作。保羅的兩難不是在活在世界與活在天堂之間；這兩者之間全無可比擬：他的兩難乃是在世上服事基督，與在另一個世界享受他之間。他所切慕的始終是基督：然而為著促進基督與他教會的益處，他情願暫居此地——在此他遭遇反對與艱難，並暫且捨棄自己得賞賜的滿足。
II. 我既然這樣深信，就知道仍要住在世間，且與你們眾人同住，使你們在所信的道上又長進又喜樂（Php 1:25）。在此請注意，1. 保羅對神聖的護理有何等大的把握，深信它必為他安排最好的結果。*我既然這樣深信，知道我住在肉身對你們是要緊的，就知道仍要住在世間。*2. 凡對教會最好的事，我們都可確信神必去作。我們若知道建立基督的身體需要甚麼，便必定知道將會發生甚麼；因為他必顧念教會的益處，在教會所處的每一種境況中，全盤考量之後去作最好的安排。3. 請注意傳道人被存留的原因：為使你們在所信的道上又長進又喜樂，為我們在聖潔與安慰上長進。4. 凡能促進我們信心與信心的喜樂的，都大大有助於我們在通往天堂的路上長進。信心越多，喜樂越多；信心與喜樂越多，我們在基督徒的道路上就越發長進。5. 我們需要常設的傳道職分，不僅為著罪人的歸正，也為著聖徒的建立，使他們在屬靈的成就上長進。
III. 叫你們在基督耶穌裡的歡樂，因著我再到你們那裡去，就越發加增（Php 1:26）。他們因著盼望見他、享受他在他們當中進一步的勞苦而喜樂。請注意，1. 傳道人與教會同住，當成為一切願教會及其益處亨通之人的喜樂。2. 我們一切的喜樂都當終於基督。我們因好傳道人而得的喜樂，當成為我們在基督耶穌裡因他們而有的喜樂；因為他們不過是新郎的朋友，當因他的名、為他的緣故而被接待。
英文原文
The Apostle's Generous Exultation (62 AD)
²¹ For to me to live is Christ, and to die is gain.
²² But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not.
²³ For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:
²⁴ Nevertheless to abide in the flesh is more needful for you.
²⁵ And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;
²⁶ That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.
We have here an account of the life and death of blessed Paul: his life was Christ, and his death was gain. Observe, 1. It is the undoubted character of every good Christian that to him to live is Christ. The glory of Christ ought to be the end of our life, the grace of Christ the principle of our life, and the word of Christ the rule of it. The Christian life is derived from Christ, and directed to him. He is the principle, rule, and end of it. 2. All those to whom to live is Christ to them to die will be gain: it is great gain, a present gain, everlasting gain. Death is a great loss to a carnal worldly man; for he loses all his comforts and all his hopes: but to a good Christian it is gain, for it is the end of all his weakness and misery and the perfection of his comforts and accomplishment of his hopes; it delivers him from all the evils of life, and brings him to the possession of the chief good. Or, To me to die is gain; that is, "to the gospel as well as to myself, which will receive a further confirmation by the seal of my blood, as it had before by the labours of my life." So Christ would be magnified by his death, Php 1:20. Some read the whole expression thus: To me, living and dying, Christ is gain; that is, "I desire no more, neither while I live nor when I die, but to win Christ and be found in him." It might be thought, if death were gain to him, he would be weary of life, and impatient for death. No, says he,
I. If I live in the flesh, this is the fruit of my labour (Php 1:22), that is, Christ is. He reckoned his labour well bestowed, if he could be instrumental to advance the honour and interest of the kingdom of Christ in the world. It is the fruit of my labour—karpos ergou—operæ pretium. It is worth while for a good Christian and a good minister to live in the world as long as he can glorify God and do good to his church. Yet what I shall choose I wot not; for I am in a strait betwixt two. It was a blessed strait which Paul was in, not between two evil things, but between two good things. David was in a strait by three judgments—sword, famine, and pestilence: Paul was in a strait between two blessings—living to Christ, and being with him. Here we have him reasoning with himself upon the matter.
1. His inclination was for death. See the power of faith and of divine grace; it can reconcile the mind to death, and make us willing to die, though death is the destruction of our present nature and the greatest natural evil. We have naturally an aversion to death, but he had an inclination to it (Php 1:23); Having a desire to depart, and to be with Christ, Observe, (1.) It is being with Christ which makes a departure desirable to a good man. It is not simply dying, or putting off the body, it is not of itself and for its own sake a desirable thing; but it may be necessarily connected with something else which may make it truly so. If I cannot be with Christ without departing, I shall reckon it desirable on that account to depart. (2.) As soon as ever the soul departs, it is immediately with Christ. This day shalt thou be with me in paradise, Lu 23:43. Absent from the body and present with the Lord (2Co 5:8), without any interval between. Which is far better, pollo gar mallon kreisson—very much exceeding, or vastly preferable. Those who know the value of Christ and heaven will readily acknowledge it far better to be in heaven than to be in this world, to be with Christ than to be with any creature; for in this world we are compassed about with sin, born to trouble, born again to it; but, if we come to be with Christ, farewell sin and temptation, farewell sorrow and death, for ever.
2. His judgment was rather to live awhile longer in this world, for the service of the church (Php 1:24): Nevertheless to abide in the flesh is more needful for you. It is needful for the church to have ministers; and faithful ministers can ill be spared when the harvest is plenteous and the labourers are few. Observe, Those who have most reason to desire to depart should be willing to continue in the world as long as God has any work for them to do. Paul's strait was not between living in this world and living in heaven; between these two there is no comparison: but his strait was between serving Christ in this world and enjoying him in another. Still it was Christ that his heart was upon: though, to advance the interest of Christ and his church, he chose rather to tarry here, where he met with oppositions and difficulties, and to deny himself for awhile the satisfaction of his reward.
II. And, having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith, Php 1:25. Observe here, 1. What a great confidence Paul had in the divine Providence, that it would order all for the best to him. "Having this confidence that it will be needful for you that I should abide in the flesh, I know that I shall abide." 2. Whatsoever is best for the church, we may be sure God will do. If we know what is needful for building up the body of Christ, we may certainly know what will be; for he will take care of its interests, and do what is best, all things considered, in every condition it is in. 3. Observe what ministers are continued for: For our furtherance and joy of faith, our further advancement in holiness and comfort. 4. What promotes our faith and joy of faith is very much for our furtherance in the way to heaven. The more faith the more joy, and the more faith and joy the more we are furthered in our Christian course. 5. There is need of a settled ministry, not only for the conviction and conversion of sinners, but for the edification of saints, and their furtherance in spiritual attainments.
III. That your rejoicing may be more abundant in Jesus Christ for me, by my coming to you again, Php 1:26. They rejoiced in the hope of seeing him, and enjoying his further labours among them. Observe, 1. The continuance of ministers with the church ought to be the rejoicing of all who wish well to the church, and to its interests. 2. All our joys should terminate in Christ. Our joy in good ministers should be our joy in Christ Jesus for them; for they are but the friends of the bridegroom, and are to be received in his name, and for his sake.
27-30
The Apostle's Exhortations (62 AD)
繁體中文
使徒的勸勉（主後六十二年）
²⁷ 只要你們行事為人與基督的福音相稱，叫我或來見你們，或不在你們那裡，可以聽見你們的景況，知道你們同有一個心志，站立得穩，為所信的福音齊心努力。
²⁸ 凡事不怕敵人的驚嚇，這是證明他們沉淪，你們得救，都是出於神。
²⁹ 因為你們蒙恩，不但得以信服基督，並要為他受苦。
³⁰ 你們的爭戰，就與你們在我身上從前所看見、現在所聽見的一樣。
使徒以兩項勸勉結束本章：
I. 他勸勉他們在行事為人上要嚴謹（Php 1:27）：*只要你們行事為人與基督的福音相稱。*請注意，凡認信基督福音的人，行事為人都當與福音相稱，當與福音相合、相配。當與那些信奉福音真理、順服福音律法、仰賴福音應許的人相稱，並以相應的信心、聖潔與安慰。當在各方面與那些屬於神在人間的國度、作他子民與臣民的人相稱。當我們的行事為人與我們的信仰告白相一致時，這便是我們信仰告白的裝飾。——叫我或來見你們，或不在你們那裡，可以聽見你們的景況。他在 Php 1:26 曾論到要再到他們那裡去，且帶著相當的把握而說，雖然他如今身陷囹圄；但他不願他們以此為憑藉。我們的信仰不可被束縛在我們傳道人的手中：「無論我來不來，讓我聽見你們的好消息，你們也要站立得穩。」傳道人來與不來，基督總是近在咫尺。他與我們相近，從不遠離；並且加速他的再臨。主來的日子近了（雅五8）。讓我聽見你們同有一個心志，站立得穩，為所信的福音齊心努力。 他願聽見他們的三件事；這一切都與福音相稱：1. 凡認信福音的，都當為福音努力，當以聖潔的奮力去奪取天國。福音的信仰就是信仰的真理，或福音的信仰。福音的信仰中確有值得為之奮力的事。信仰若值得甚麼，便值得一切。反對甚多，奮力在所必需。人可以睡著走向地獄；但願上天堂的人必須警醒、殷勤。2. 基督徒的合一與同心是與福音相稱的：齊心努力，不是彼此相爭；你們所有人都當同心抵擋共同的仇敵。一個心志、一個意念與福音相稱；因為一主，一信，一洗。 基督徒之間可以在判斷與見解上有諸多不同，卻仍能在心與感情上合一。3. 堅定是與福音相稱的：同有一個心志，站立得穩。 堅定不可搖動，不受任何反對所動搖。當信仰的認信者反覆無常、心意不定、如水不穩時，這實在是信仰的羞辱；因為他們必不能卓越。凡願為福音信仰奮力的人，必須堅定持守。
II. 他勸勉他們在受苦中要勇敢堅定：凡事不怕敵人的驚嚇（Php 1:28）。福音的認信者歷來都遭遇仇敵，尤其是在基督教初立之時。我們最大的本分在於緊守信仰、堅定不渝：無論遭遇何種反對，都不可被嚇倒，要想到受逼迫者的景況遠比逼迫者的景況美好、令人羡慕；因為逼迫乃是沉淪的明證。 凡反對基督福音、傷害福音認信者的人，都被標明為必遭毀滅。但被逼迫卻是得救的記號。這並非確定的憑據；許多假冒為善的人也曾為信仰受苦；但當我們能以正確的態度為基督的緣故受苦時，這便是我們在信仰上真心誠意、並且蒙定意得救的好兆頭。——因為你們蒙恩，不但得以信服基督，並要為他受苦（Php 1:29）。在此有兩樣寶貴的恩賜被賜下，且都是為基督的緣故而賜：1. 信他。信乃是神為基督的緣故所賜的禮物——他為我們所買贖的，不僅是信心的對象——那福分，更是信心本身的恩典：相信的能力或傾向是出於神。2. 為基督的緣故受苦，也是一項寶貴的恩賜：這是極大的尊榮與極大的益處；因為我們可以大大服事於神的榮耀——這乃是我們受造的目的——並激勵、堅固別人的信心。這也帶著極大的賞賜：人若因我辱罵你們……你們就有福了，因為你們在天上的賞賜是大的（太五11-12）。並且我們若能忍耐，也必和他一同作王（提後二12）。我們若為基督受辱受損，便當視之為極大的恩賜，並相應地珍視，前提總是我們在受苦之中要存著殉道者與認信者當有的真正心懷（Php 1:30）：*你們的爭戰，就與你們在我身上從前所看見、現在所聽見的一樣；*就是說，你們受苦的方式，正如你們從前所看見、如今所聽見我所受的苦一樣。造就殉道者的，不單單是受苦本身，更是受苦的原因，也不僅是原因，更是其中的心懷。人可以為惡事受苦，那麼他便是罪有應得；或為善事受苦，卻存著錯誤的心，那麼他的受苦便失去了價值。
英文原文
The Apostle's Exhortations (62 AD)
²⁷ Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;
²⁸ And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.
²⁹ For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;
³⁰ Having the same conflict which ye saw in me, and now hear to be in me.
The apostle concludes the chapter with two exhortations:—
I. He exhorts them to strictness of conversation (Php 1:27): Only let your conversation be as becometh the gospel of Christ. Observe, Those who profess the gospel of Christ should have their conversation as becomes the gospel, or in a suitableness and agreeableness to it. Let it be as becomes those who believe gospel truths, submit to gospel laws, and depend upon gospel promises; and with an answerable faith, holiness, and comfort. Let it be in all respects as those who belong to the kingdom of God among men, and are members and subjects of it. It is an ornament to our profession when our conversation is of a piece with it.—That whether I come and see you, or else be absent, I may hear of your affairs. He had spoken in Php 1:26 of his coming to them again, and had spoken it with some assurance, though he was now a prisoner; but he would not have them build upon that. Our religion must not be bound up in the hands of our ministers: "Whether I come or no, let me hear well of you, and do you stand fast." Whether ministers come or no, Christ is always at hand. He is nigh to us, never far from us; and hastens his second coming. The coming of the Lord draws nigh, Jam 5:8. Let me hear of you that you stand fast in one spirit, with one mind striving together for the faith of the gospel. Three things he desired to hear of them; and they are all such as become the gospel:—1. It becomes those who profess the gospel to strive for it, to use a holy violence in taking the kingdom of heaven. The faith of the gospel is the doctrine of faith, or the religion of the gospel. There is that in the faith of the gospel which is worth striving for. If religion is worth any thing, it is worth every thing. There is much opposition, and there is need of striving. A man may sleep and go to hell; but he who will go to heaven must look about him and be diligent. 2. The unity and unanimity of Christians become the gospel: Strive together, not strive one with another; all of you must strive against the common adversary. One spirit and one mind become the gospel; for there is one Lord, one faith, one baptism. There may be a oneness of heart and affection among Christians, where there is diversity of judgment and apprehensions about many things. 3. Stedfastness becomes the gospel: Stand fast in one spirit, with one mind. Be stedfast and immovable by any opposition. It is a shame to religion when the professors of it are off and on, unfixed in their minds, and unstable as water; for they will never excel. Those who would strive for the faith of the gospel must stand firm to it.
II. He exhorts them to courage and constancy in suffering: And in nothing terrified by your adversaries, Php 1:28. The professors of the gospel have all along met with adversaries, especially at the first planting of Christianity. Our great care must be to keep close to our profession, and be constant to it: whatever oppositions we meet with, we must not be frightened at them, considering that the condition of the persecuted is much better and more desirable than the condition of the persecutors; for persecuting is an evident token of perdition. Those who oppose the gospel of Christ, and injure the professors of it, are marked out for ruin. But being persecuted is a token of salvation. Not that it is a certain mark; many hypocrites have suffered for their religion; but it is a good sign that we are in good earnest in religion, and designed for salvation, when we are enabled in a right manner to suffer for the cause of Christ.—For to you it is given on the behalf of Christ not only to believe, but also to suffer for his name, Php 1:29. Here are two precious gifts given, and both on the behalf of Christ:—1. To believe in him. Faith is God's gift on the behalf of Christ, who purchased for us not only the blessedness which is the object of faith, but the grace of faith itself: the ability or disposition to believe is from God. 2. To suffer for the sake of Christ is a valuable gift too: it is a great honour and a great advantage; for we may be very serviceable to the glory of God, which is the end of our creation, and encourage and confirm the faith of others. And there is a great reward attending it too: Blessed are you when men shall persecute you, for great is your reward in heaven, Mt 5:11,12. And, if we suffer with him, we shall also reign with him, 2Ti 2:12. If we suffer reproach and loss for Christ, we are to reckon it a great gift, and prize it accordingly, always provided we behave under our sufferings with the genuine temper of martyrs and confessors (Php 1:30): "Having the same conflict which you saw in me, and now hear to be in me; that is, suffering in the same manner as you saw and now hear of me that I suffer." It is not simply the suffering, but the cause, and not only the cause, but the spirit, which makes the martyr. A man may suffer in a bad cause, and then he suffers justly; or in a good cause, but with a wrong mind, and then his sufferings lose their value.
他以問安與祝福開始（Php 1:1-2）。他為腓立比的聖徒感謝神（Php 1:3-6）。他論及自己對他們屬靈益處的深切關懷與熱愛（Php 1:7-8），為他們的禱告（Php 1:9-11），他謹慎防備他們因他的受苦而跌倒（Php 1:12-20），他隨時預備無論生死都要榮耀基督（Php 1:21-26），最後以雙重的勸勉——要嚴謹與堅定——作為結束（Php 1:27-30）。