서론
無標題
繁體中文
英文原文
The apostle proceeds to further exhortations to several duties, to be like-minded, and lowly-minded, which he presses from the example of Christ (Php 2:1-11), to be diligent and serious in the Christian course (Php 2:12,13), and to adorn their Christian profession by several suitable graces, Php 2:14-18. He then concludes with particular notice and commendation of two good ministers, Timothy and Epaphroditus, whom he designed to send to them, Php 2:19-30.
1-11
Brotherly Love Recommended; Glory and Condescension of Christ (62 AD)
繁體中文
勸勉弟兄相愛；基督的榮耀與降卑（主後六十二年）
¹ 所以，在基督裡若有甚麼勸勉，愛心有甚麼安慰，聖靈有甚麼交通，心中有甚麼慈悲憐憫，
² 你們就要意念相同，愛心相同，有一樣的心思，有一樣的意念，使我的喜樂可以滿足。
³ 凡事不可結黨，不可貪圖虛浮的榮耀；只要存心謙卑，各人看別人比自己強。
⁴ 各人不要單顧自己的事，也要顧別人的事。
⁵ 你們當以基督耶穌的心為心：
⁶ 他本有神的形像，不以自己與神同等為強奪的；
⁷ 反倒虛己，取了奴僕的形像，成為人的樣式；
⁸ 既有人的樣子，就自己卑微，存心順服，以至於死，且死在十字架上。
⁹ 所以，神將他升為至高，又賜給他那超乎萬名之上的名，
¹⁰ 叫一切在天上的、地上的，和地底下的，因耶穌的名無不屈膝，
¹¹ 無不口稱耶穌基督為主，使榮耀歸與父神。
使徒在本章接續上一章的結尾，進一步勸勉他們盡基督徒的本分。他廣泛地激勵他們要同心合意、存心謙卑，效法主耶穌——那謙卑與愛的大榜樣——的樣式。在此我們可以注意，
I. 加在我們身上的福音大誡命，就是要彼此相愛。這是基督國度的律法，是他學校的功課，是他家中的制服。他將此（Php 2:2）描述為意念相同，愛心相同，有一樣的心思，有一樣的意念。當我們有同樣的愛時，便是意念相同。基督徒無論在見解上能否一致，都當在情感上合一。這始終在他們的能力範圍之內，也始終是他們的本分，且是最能使他們在判斷上更為相近的途徑。愛心相同。 請注意，我們當向別人表達的同樣的愛，別人也有義務向我們表達。基督徒的愛當是彼此的愛。你們要愛人，就必被人所愛。有一樣的心思，有一樣的意念； 不彼此反對、互相矛盾，也不各為私利營謀，而是在神的大事上同心合意，並在其他的差異上保守聖靈所賜合而為一的心。 在此請注意，
1. 對這本分的懇切勸勉。他對他們極其熱切，因為知道這乃是我們真誠的明證，也是基督身體得蒙保守與造就的途徑。弟兄相愛的動機有這些：(1.) 「在基督裡若有甚麼勸勉。 你們曾否在基督裡經歷過勸勉？就當藉著彼此相愛來證明那經歷。」我們在基督的道中所嘗到的甘甜，當使我們的心靈變得甘甜。我們期待在基督裡得著勸勉嗎？我們若不想失望，就必須彼此相愛。我們若在基督裡得不著勸勉，還能到哪裡去指望呢？凡在基督裡有分的人，就在他裡面得著了勸勉——堅強而永遠的安慰（來六18，帖後二16）——因此就當彼此相愛。(2.) 「愛心的安慰。 若基督徒的愛中有甚麼安慰——神對你們的愛、你們對神的愛，或是弟兄對我們的愛——想到這一切，你們就當同心。你們若曾得過那安慰，若想要得著它，若果真相信愛心的恩典是令人得安慰的恩典，就當在這愛上豐盛。」(3.) 「聖靈的交通。 若確有藉著聖靈與神和基督相交這回事，有聖徒相通這回事——因他們被同一位聖靈所感動、所推動——你們就當同心；因為基督徒的愛與同心，必保守我們與神、並彼此之間的相交。」(4.) 「心中有甚麼慈悲憐憫， 是神與基督向你們所施的。你們若指望得著神慈悲的益處，就當彼此以慈悲相待。若在跟從基督的人中間果然有憐憫這回事，若凡成聖的人都懷有聖潔憐憫的心腸，就當用這方式將它顯明出來。」這些論證何等有力！人以為這足以馴服最兇猛的，軟化最剛硬的心。(5.) 他所暗示的另一個論證，是這事將帶給他的安慰：*使我的喜樂可以滿足。*傳道人的喜樂，莫過於看見百姓同心、在愛中生活。他曾作器皿，引領他們歸入基督的恩典與神的慈愛。「如今，」他說，「你們若曾因有分於基督的福音而得益處，若在其中得著任何安慰或益處，*就要使你們這可憐的傳道人——曾向你們傳福音的——的喜樂得以滿足。」」
2. 他提出幾個促進此事的方法。(1.) 凡事不可結黨，不可貪圖虛浮的榮耀（Php 2:3）。沒有甚麼比驕傲與暴怒更是基督徒之愛的仇敵。我們若存著與弟兄相抵觸的心去作事，便是出於結黨而作；我們若為炫耀自己而作，便是出於虛浮的榮耀而作：兩者都毀壞基督徒的愛，並點燃不屬基督的紛爭。基督來是要消滅一切仇恨；所以基督徒中間不可有對立的靈。基督來是要使我們謙卑，所以我們中間不可有驕傲的靈。(2.) 我們必須存心謙卑，各人看別人比自己強， 嚴厲地對待自己的過失，寬厚地判斷別人，敏於察覺自己的缺陷與軟弱，卻樂於忽略並寬容別人的缺陷。我們必須看重別人身上的善，過於自己身上的善；因為我們最清楚自己的不配與不完全。(3.) 我們必須關心別人的事——不是出於好奇與挑剔，也不是好管閒事，而是出於基督徒的愛與同情：各人不要單顧自己的事，也要顧別人的事（Php 2:4）。自私的心是毀壞基督徒之愛的。我們不僅當關心自己的名聲、安逸與安全，也當關心別人的；並當像為自己得興旺而喜樂一樣，真心為別人的興旺而喜樂。我們當愛鄰舍如同自己，視他的境遇為自己的境遇。
II. 此處向我們提出一個福音的榜樣以供效法，那就是我們主耶穌基督的榜樣：你們當以基督耶穌的心為心（Php 2:5）。請注意，基督徒必須有基督的心。我們若要在他死的功效上有分，就必須在生活中彰顯與他相似的樣式。人若沒有基督的靈，就不是屬基督的（羅八9）。那麼基督的心是怎樣的呢？他極其謙卑，這正是我們特別當向他學習的。你們當負我的軛，學我的樣式；我心裡柔和謙卑（太十一29）。我們若存心謙卑，便會同心合意；我們若像基督，便會存心謙卑。我們必須順著主耶穌同樣的靈、同樣的腳蹤而行——他為我們謙卑自己以至於受苦與受死；不僅為滿足神的公義、償付我們救贖的代價，更為給我們留下榜樣，使我們可以*跟隨他的腳蹤行。*如今我們在此看見我們主耶穌的兩個本性與兩種狀態。值得注意的是，使徒既有机會提到主耶穌以及他裡面的心，便抓住這話題，對他的位格加以闡發，並對他作一番特別的描述。這是一個令人喜悅的主題，傳福音的人在此題目上並不算離題；任何合宜的時机都當樂於把握。
1. 此處是基督的兩個本性：他的神性與他的人性。(1.) 此處是他的神性：他本有神的形像（Php 2:6），有分於神的本性，作為神永恆的獨生子。這與約一1相符：太初有道，道與神同在；這與作不能看見之神的像（西一15）、作神榮耀所發的光輝，是神本體的真像（來一3）含義相同。他不以自己與神同等為強奪的； 並不認為自己侵佔了不屬於自己的，或奪取了別人的權利。他說：我與父原為一（約十30）。任何純粹的人或純粹的受造物，若自稱與神同等，或自稱與父原為一， 都是強奪的最高程度。這樣的人乃是在強奪神——不是在乎十分之一獻祭上，而是在乎他神性的權利上（瑪三8）。有人將本有神的形像——en morphe Theou hyparchon——理解為，他在舊約時代向列祖和猶太人在神聖威嚴的榮耀中顯現，這常被稱為榮耀與舍吉拿。七十士譯本和新約中都以此意義使用該詞。他向他們變了形像——en hetera morphe——另一個形狀（可十六12）。在他們面前變了形像——Metemorphothe（太十七2）。他不以自己與神同等為強奪的； 他並沒有貪婪地抓住，也沒有貪求、也沒有戀慕要顯在那榮耀中；他在世上時將他從前顯現的威嚴擱置一旁——這被認為是那特殊表達ouk harpagmon hegesato的含義。參見Bishop Bull's Def. cap. 2 sect. 4 et alibi, 及 Whitby in loc。(2.) 他的人性：他成為人的樣式……有人的樣子。他實實在在是人，親自成了血肉之體， 以人的本性與樣式顯現。而且他是自願取得人性；這是他自己的作為，是出於他的同意。我們不能說我們有分於人性也是如此。在此他倒空自己， 脫去上界的尊榮與榮耀，以及他從前的顯現，以人性的破衣披在自己身上。他凡事該與他的弟兄相同（來二17）。
2. 此處是他的兩種狀態——降卑與升高。(1.) 他降卑的狀態。他不僅取了人的樣式和形像，更取了奴僕的形像， 就是卑微身分的人。他不但作神所揀選的僕人，更是來服事人，在他們中間如同服事人的，處於卑微奴役的狀態。人以為主耶穌若要成為人，就應當作君王，在輝煌中顯現。然而恰恰相反：他取了奴僕的形像。他在卑微中被撫養長大，或許跟著他名義上的父親學習手藝。他的一生都是降卑、卑微、貧窮、蒙羞的一生；他沒有枕頭的地方，靠賙濟度日，是多受痛苦、常經憂患的人，沒有外在的排場，也沒有任何與別人不同的標記。這便是他生活的降卑。然而他降卑的最低一步，乃是死在十字架上。他存心順服，以至於死，且死在十字架上。 他不僅受苦，更是實實在在、自願地順服；他順服了他作為中保所將自己置於其下、並因此有義務去死的律法。沒有人奪我的命去，是我自己捨的。我有權柄捨了，也有權柄取回來。這是我從我父所受的命令（約十18）。他且為女子所生，且生在律法以下（加四4）。此處對他死的方式特加強調，其中包含了一切可能令人降卑的情境：且死在十字架上—— 這是被咒詛、痛苦、羞辱的死——是律法所咒詛的死（被掛的人是在神面前受咒詛的）——充滿痛苦，身體被釘穿神經豐富之處（手和腳），全身的重量都懸掛在十字架上——而且是罪犯與奴隸的死，不是自由人的死——作為公開的奇觀被示眾。這便是可稱頌的耶穌所降卑的程度。(2.) 他的升高：所以，神將他升為至高。 他的升高是他降卑的賞賜。因為他謙卑自己，神便將他升高；而且將他升為至高——hyperypsose——把他舉到極高的高度。他升高的乃是他的整個位格——人性與神性同被升高；因為論到他時，既說他本有神的形像，又說他有人的樣式。就神性而言，這只能是對他權利的承認，或是他在創世之前與父同有的榮耀（約十七5）的彰顯與顯現，而非任何新獲的榮耀；因此父自己也被說為被升高。但真正的升高乃是他的人性，惟獨人性似乎能被升高，雖是與神性聯合而有的。此處他的升高被歸於尊榮與權能兩方面。論尊榮，他便得了那超乎萬名之上的名， 一個高過一切受造之物——人與天使——的尊號。論權能：一切都要向他屈膝。 整個受造界都必服在他腳下：在天上的、地上的，和地底下的， 就是天上與地上的居民，活人與死人。因耶穌的名； 不是因這字的聲音，而是因耶穌的權柄；一切都當獻上莊嚴的效忠。且無不口稱耶穌基督為主——每一個民族、每一種語言都當公開承認這位被高舉之救贖主的普世王權，承認天上地下所有的權柄都賜給他了（太二十八18）。請注意基督國度的廣大；它延及天地，以及其中一切受造之物——天使與人，死人與活人。——使榮耀歸與父神。 請注意，承認耶穌基督為主，正是使父神得榮耀；因為父的心意是叫人都尊敬子如同尊敬父一樣（約五23）。凡歸於基督的敬意，都歸於父的尊榮。人接待我就是接待那差遣我的（太十40）。
英文原文
Brotherly Love Recommended; Glory and Condescension of Christ (62 AD)
¹ If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,
² Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.
³ Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
⁴ Look not every man on his own things, but every man also on the things of others.
⁵ Let this mind be in you, which was also in Christ Jesus:
⁶ Who, being in the form of God, thought it not robbery to be equal with God:
⁷ But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
⁸ And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
⁹ Wherefore God also hath highly exalted him, and given him a name which is above every name:
¹⁰ That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
¹¹ And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
The apostle proceeds in this chapter where he left off in the last, with further exhortations to Christian duties. He presses them largely to like-mindedness and lowly-mindedness, in conformity to the example of the Lord Jesus, the great pattern of humility and love. Here we may observe,
I. The great gospel precept passed upon us; that is, to love one another. This is the law of Christ's kingdom, the lesson of his school, the livery of his family. This he represents (Php 2:2) by being like-minded, having the same love, being of one accord, of one mind. We are of a like mind when we have the same love. Christians should be one in affection, whether they can be one in apprehension or no. This is always in their power, and always their duty, and is the likeliest way to bring them nearer in judgment. Having the same love. Observe, The same love that we are required to express to others, others are bound to express to us. Christian love ought to be mutual love. Love, and you shall be loved. Being of one accord, and of one mind; not crossing and thwarting, or driving on separate interests, but unanimously agreeing in the great things of God and keeping the unity of the Spirit in other differences. Here observe,
1. The pathetic pressing of the duty. He is very importunate with them, knowing what an evidence it is of our sincerity, and what a means of the preservation and edification of the body of Christ. The inducements to brotherly love are these:— (1.) "If there is any consolation in Christ. Have you experienced consolation in Christ? Evidence that experience by loving one another." The sweetness we have found in the doctrine of Christ should sweeten our spirits. Do we expect consolation in Christ? If we would not be disappointed, we must love one another. If we have not consolation in Christ, where else can we expect it? Those who have an interest in Christ have consolation in him, strong and everlasting consolation (Heb 6:18, 2Th 2:16), and therefore ought to love one another. (2.) "Comfort of love. If there is any comfort in Christian love, in God's love to you, in your love to God, or in your brethren's love to us, in consideration of all this, be you like-minded. If you have ever found that comfort, if you would find it, if you indeed believe that the grace of love is a comfortable grace, abound in it." (3.) "Fellowship of the Spirit. If there is such a thing as communion with God and Christ by the Spirit, such a thing as the communion of saints, by virtue of their being animated and actuated by one and the same Spirit, be you like-minded; for Christian love and like-mindedness will preserve to us our communion with God and with one another." (4.) "Any bowels and mercies, in God and Christ, towards you. If you expect the benefit of God's compassions to yourselves, be you compassionate one to another. If there is such a thing as mercy to be found among the followers of Christ, if all who are sanctified have a disposition to holy pity, make it appear this way." How cogent are these arguments! One would think them enough to tame the most fierce, and mollify the hardest, heart. (5.) Another argument he insinuates is the comfort it would be to him: Fulfil you my joy. It is the joy of ministers to see people like-minded and living in love. He had been instrumental in bringing them to the grace of Christ and the love of God. "Now," says he, "if you have found any benefit by your participation of the gospel of Christ, if you have any comfort in it, or advantage by it, fulfil the joy of your poor minister, who preached the gospel to you."
2. He proposes some means to promote it. (1.) Do nothing through strife and vain glory, Php 2:3. There is no greater enemy to Christian love than pride and passion. If we do things in contradiction to our brethren, this is doing them through strife; if we do them through ostentation of ourselves, this is doing them through vain-glory: both are destructive of Christian love and kindle unchristian heats. Christ came to slay all enmities; therefore let there not be among Christians a spirit of opposition. Christ came to humble us, and therefore let there not be among us a spirit of pride. (2.) We must esteem others in lowliness of mind better than ourselves, be severe upon our own faults and charitable in our judgments of others, be quick in observing our own defects and infirmities, but ready to overlook and make favourable allowances for the defects of others. We must esteem the good which is in others above that which is in ourselves; for we best know our own unworthiness and imperfections. (3.) We must interest ourselves in the concerns of others, not in a way of curiosity and censoriousness, or as busy-bodies in other men's matters, but in Christian love and sympathy: Look not every man on his own things, but every man also on the things of others, Php 2:4. A selfish spirit is destructive of Christian love. We must be concerned not only for our own credit, and ease, and safety, but for those of others also; and rejoice in the prosperity of others as truly as in our own. We must love our neighbour as ourselves, and make his case our own.
II. Here is a gospel pattern proposed to our imitation, and that is the example of our Lord Jesus Christ: Let this mind be in you which was also in Christ Jesus, Php 2:5. Observe, Christians must be of Christ's mind. We must bear a resemblance to his life, if we would have the benefit of his death. If we have not the Spirit of Christ, we are none of his, Ro 8:9. Now what was the mind of Christ? He was eminently humble, and this is what we are peculiarly to learn of him. Learn of me, for I am meek and lowly in heart, Mt 11:29. If we were lowly-minded, we should be like-minded; and, if we were like Christ, we should be lowly-minded. We must walk in the same spirit and in the same steps with the Lord Jesus, who humbled himself to sufferings and death for us; not only to satisfy God's justice, and pay the price of our redemption, but to set us an example, and that we might follow his steps. Now here we have the two natures and the two states of our Lord Jesus. It is observable that the apostle, having occasion to mention the Lord Jesus, and the mind which was in him, takes the hint to enlarge upon his person, and to give a particular description of him. It is a pleasing subject, and a gospel minister needs not think himself out of the way when he is upon it; any fit occasion should be readily taken.
1. Here are the two natures of Christ: his divine nature and his human nature. (1.) Here is his divine nature: Who being in the form of God (Php 2:6), partaking of the divine nature, as the eternal and only begotten Son of God. This agrees with Joh 1:1, In the beginning was the Word, and the Word was with God: it is of the same import with being the image of the invisible God (Col 1:15), and the brightness of his glory, and express image of his person, Heb 1:3. He thought it no robbery to be equal with God; did not think himself guilty of any invasion of what did not belong to him, or assuming another's right. He said, I and my Father are one, Joh 10:30. It is the highest degree of robbery for any mere man or mere creature to pretend to be equal with God, or profess himself one with the Father. This is for a man to rob God, not in tithes and offerings, but of the rights of his Godhead, Mal 3:8. Some understand being in the form of God—en morphe Theou hyparchon, of his appearance in a divine majestic glory to the patriarchs, and the Jews, under the Old Testament, which was often called the glory, and the Shechinah. The word is used in such a sense by the LXX. and in the New Testament. He appeared to the two disciples, en hetera morphe—In another form, Mk 16:12. Metemorphothe—he was transfigured before them, Mt 17:2. And he thought it no robbery to be equal with God; he did not greedily catch at, nor covet and affect to appear in that glory; he laid aside the majesty of his former appearance while he was here on earth, which is supposed to be the sense of the peculiar expression, ouk harpagmon hegesato. Vid. Bishop Bull's Def. cap. 2 sect. 4 et alibi, and Whitby in loc. (2.) His human nature: He was made in the likeness of men, and found in fashion as a man. He was really and truly man, took part of our flesh and blood, appeared in the nature and habit of man. And he voluntarily assumed human nature; it was his own act, and by his own consent. We cannot say that our participation of the human nature is so. Herein he emptied himself, divested himself of the honours and glories of the upper world, and of his former appearance, to clothe himself with the rags of human nature. He was in all things like to us, Heb 2:17.
2. Here are his two estates, of humiliation and exaltation. (1.) His estate of humiliation. He not only took upon him the likeness and fashion of a man, but the form of a servant, that is, a man of mean estate. He was not only God's servant whom he had chosen, but he came to minister to men, and was among them as one who serveth in a mean and servile state. One would think that the Lord Jesus, if he would be a man, should have been a prince, and appeared in splendour. But quite the contrary: He took upon him the form of a servant. He was brought up meanly, probably working with his supposed father at his trade. His whole life was a life of humiliation, meanness, poverty, and disgrace; he had nowhere to lay his head, lived upon alms, was a man of sorrows and acquainted with grief, did not appear with external pomp, or any marks of distinction from other men. This was the humiliation of his life. But the lowest step of his humiliation was his dying the death of the cross. He became obedient to death, even the death of the cross. He not only suffered, but was actually and voluntarily obedient; he obeyed the law which he brought himself under as Mediator, and by which he was obliged to die. I have power to lay down my life, and I have power to take it again: this commandment have I received of my Father, Joh 10:18. And he was made under the law, Ga 4:4. There is an emphasis laid upon the manner of his dying, which had in it all the circumstances possible which are humbling: Even the death of the cross, a cursed, painful, and shameful death,—a death accursed by the law (Cursed is he that hangeth on a tree)—full of pain, the body nailed through the nervous parts (the hands and feet) and hanging with all its weight upon the cross,—and the death of a malefactor and a slave, not of a free-man,—exposed as a public spectacle. Such was the condescension of the blessed Jesus. (2.) His exaltation: Wherefore God also hath highly exalted him. His exaltation was the reward of his humiliation. Because he humbled himself, God exalted him; and he highly exalted him, hyperypsose, raised him to an exceeding height. He exalted his whole person, the human nature as well as the divine; for he is spoken of as being in the form of God as well as in the fashion of man. As it respects the divine nature, it could only be the recognizing of his rights, or the display and appearance of the glory he had with the Father before the world was (Joh 17:5), not any new acquisition of glory; and so the Father himself is said to be exalted. But the proper exaltation was of his human nature, which alone seems to be capable of it, though in conjunction with the divine. His exaltation here is made to consist in honour and power. In honour; so he had a name above every name, a title of dignity above all the creatures, men and angels. And in power: Every knee must bow to him. The whole creation must be in subjection to him: things in heaven, and things in earth, and things under the earth, the inhabitants of heaven and earth, the living and the dead. At the name of Jesus; not at the sound of the word, but the authority of Jesus; all should pay a solemn homage. And that every tongue should confess that Jesus Christ is Lord—every nation and language should publicly own the universal empire of the exalted Redeemer, and that all power in heaven and earth is given to him, Mt 28:18. Observe the vast extent of the kingdom of Christ; it reaches to heaven and earth, and to all the creatures in each, to angels as well as men, and to the dead as well as the living.—To the glory of God the Father. Observe, It is to the glory of God the Father to confess that Jesus Christ is Lord; for it is his will that all men should honour the Son as they honour the Father, Joh 5:23. Whatever respect is paid to Christ redounds to the honour of the Father. He who receiveth me receiveth him who sent me, Mt 10:40.
12-13
Practical Religion (62 AD)
繁體中文
實踐的信仰（主後六十二年）
¹² 這樣看來，我親愛的弟兄，你們既是常順服的，不但我在你們那裡，就是我如今不在你們那裡，更是順服的，就當恐懼戰兢做成你們得救的工夫。
¹³ 因為你們立志行事都是神在你們心裡運行，為要成就他的美意。
I. 他勸勉他們在基督徒的道路上勤奮認真：當……做成你們得救的工夫。這是我們靈魂的救恩（彼前一9），是我們永遠的救恩（來五9），其中包含著脫離罪所帶來並使我們陷於其中的一切災禍，以及得著一切美善、並一切為我們完全而終極的福樂所必需的事物。請注意，我們最當關切的，莫過於確保我們靈魂的福氣：無論其他事物如何，總當顧念我們最大的益處。這是我們自己的救恩，即我們自己靈魂的救恩。判斷別人不是我們的事；我們單單顧念自己便已足夠；雖然我們當盡力促進那一次交付聖徒的真道（猶3），卻萬不可忽略自己的救恩。我們被要求去做成我們的救恩——katergazesthe。 這字的意思是徹底地作一件事，並*費盡心力。請注意，我們必須勤奮地使用一切有助於我們得救的方法。我們不僅當偶爾作一點以圖應付，更當凡事都作，並堅持到底。救恩乃是我們當念茲在茲、銘刻於心的大事；若不竭盡謹慎與勤奮，便無法得著。他又加上：恐懼戰兢， 就是帶著極大的謹慎與警醒：戰兢恐懼自己會失誤、會趕不上。當謹慎，以最好的方式去作信仰中的每一件事，並恐懼——在這一切優勢之下，恐怕自己會似乎是趕不上了（來四1）。*恐懼是防備罪惡的大衛與保障。
II. 他以他們素來樂意順服福音為理由來勸勉：你們既是常順服的，不但我在你們那裡，就是我如今不在你們那裡，更是順服的（Php 2:12）。你們素來甘心順應神旨意的每一項啟示；無論我不在或在你們中間時，都是如此。這顯出對基督的敬重、對你們靈魂的關切，勝過任何一種致敬的方式。」他們不僅因使徒的在场而被威懾，反倒在他不在時更加順服。「又因為是神在你們心裡運行， 你們就當做成你們得救的工夫。要作工，因為他在作工。」這能激勵我們盡力而為，因為我們的勞苦在主裡面不是徒然的。 神樂意以他的恩典與我們同工，幫助我們忠心的努力。請注意，雖然我們在做成得救的工夫上必須盡最大的努力，卻仍當出去、並前行，倚靠神的恩典。他的恩典在我們裡面運行，其方式與我們的本性相稱，並與我們的努力相配合；神恩典在我們裡面的運行，非但不構成藉口，反而正是要激發並促成我們的努力。「並且當恐懼戰兢做成你們的救恩，因為他在你們心裡運行。」我們一切的努力都仰賴他在我們裡面的運行。「不要因疏忽與耽延而輕慢神，恐怕你激動他收回幫助，使你一切的努力歸於徒然。當存恐懼作工，因為他是照自己的美意運行。」——立志行事： 他賜下全部的能力。正是神的恩典使意志傾向善；然後使我們能行出來，並照著我們的原則去作。耶和華阿，你必派定我們得平安，因為我們所做的事都是你給我們成就的（賽二十六12）。為要成就他的美意。 我們裡面既無力量，也就毫無功德。我們不能沒有神的恩典而有所作為，便也不能索取這恩典，或假裝配得它。神對我們的美意，乃是他裡面善工的原因；他對受造物並無義務，惟獨他恩典的應許而已。
英文原文
Practical Religion (62 AD)
¹² Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
¹³ For it is God which worketh in you both to will and to do of his good pleasure.
I. He exhorts them to diligence and seriousness in the Christian course: Work out your own salvation. It is the salvation of our souls (1Pe 1:9), and our eternal salvation (Heb 5:9), and contains deliverance from all the evils sin had brought upon us and exposed us to, and the possession of all good and whatsoever is necessary to our complete and final happiness. Observe, It concerns us above all things to secure the welfare of our souls: whatever becomes of other things, let us take care of our best interests. It is our own salvation, the salvation of our own souls. It is not for us to judge other people; we have enough to do to look to ourselves; and, though we must promote the common salvation (Jude 1:3) as much as we can, yet we must upon no account neglect our own. We are required to work out our salvation, katergazesthe. The word signifies working thoroughly at a thing, and taking true pains. Observe, We must be diligent in the use of all the means which conduce to our salvation. We must not only work at our salvation, by doing something now and then about it; but we must work out our salvation, by doing all that is to be done, and persevering therein to the end. Salvation is the great thing we should mind, and set our hearts upon; and we cannot attain salvation without the utmost care and diligence. He adds, With fear and trembling, that is, with great care and circumspection: "Trembling for fear lest you miscarry and come short. Be careful to do every thing in religion in the best manner, and fear lest under all your advantages you should so much as seem to come short," Heb 4:1. Fear is a great guard and preservative from evil.
II. He urges this from the consideration of their readiness always to obey the gospel: "As you have always obeyed, not as in my presence only, but now much more in my absence, Php 2:12. You have been always willing to comply with every discovery of the will of God; and that in my absence as well as presence. You make it to appear that regard to Christ, and care of your souls, sway more with you than any mode of showing respect whatsoever." They were not merely awed by the apostle's presence, but did it even much more in his absence. "And because it is God who worketh in you, do you work out your salvation. Work, for he worketh." It should encourage us to do our utmost, because our labour shall not be in vain. God is ready to concur with his grace, and assist our faithful endeavours. Observe, Though we must use our utmost endeavours in working out our salvation, yet still we must go forth, and go on, in a dependence upon the grace of God. His grace works in us in a way suitable to our natures, and in concurrence with our endeavours; and the operations of God's grace in us are so far from excusing, that they are intended to quicken and engage our endeavours. "And work out our salvation with fear and trembling, for he worketh in you." All our working depends upon his working in us. "Do not trifle with God by neglects and delays, lest you provoke him to withdraw his help, and all your endeavours prove in vain. Work with fear, for he works of his good pleasure."—To will and to do: he gives the whole ability. It is the grace of God which inclines the will to that which is good: and then enables us to perform it, and to act according to our principles. Thou hast wrought all our works in us, Isa 26:12. Of his good pleasure. As there is no strength in us, so there is no merit in us. As we cannot act without God's grace, so we cannot claim it, nor pretend to deserve it. God's good will to us is the cause of his good work in us; and he is under no engagements to his creatures, but those of his gracious promise.
14-18
Practical Religion (62 AD)
繁體中文
實踐的信仰（主後六十二年）
¹⁴ 凡所行的，都不要發怨言，起爭論，
¹⁵ 使你們無可指摘，誠實無偽，在這彎曲悖謬的世代作神無瑕疵的兒女。你們顯在這世代中，好像明光照耀，
¹⁶ 將生命的道表明出來，叫我在基督的日子好誇我沒有空跑，也沒有徒勞。
¹⁷ 我以你們的信心為供獻的祭物，我若被澆奠在其上，也是喜樂，並且與你們眾人一同喜樂。
¹⁸ 你們也要照樣喜樂，並且與我一同喜樂。
使徒在這幾節中勸勉他們，要以相稱的心態與行為、在幾方面來裝飾他們基督徒的信仰告白。1. 以喜樂地順服神的命令（Php 2:14）：凡所行的，都不要發怨言。你們在每一方面都要盡本分。要去作，而不要挑毛病。當專注於你的工作，而不要與之爭執。」神的命令是為要被遵行的，不是為要被辯駁的。這大大裝飾我們的信仰告白，並顯明我們所事奉的是一位良善的主——事奉他就是自由，他的工作本身就是賞賜。2. 以彼此之間的和睦與相愛。「凡事不要起爭論， 不彼此口角、辯駁；因為真理之光與信仰的生命往往在爭辯的熱氣與迷霧中喪失。」3. 以在眾人面前無可指摘的行事為人（Php 2:15）：使你們無可指摘，誠實無偽，作神無瑕疵的兒女；就是你們在言語行為上不傷害任何人，也不給人正當的跌倒之因。」我們不僅當努力無害，更當無可指摘；不僅不作惡，更不落在犯罪的正當嫌疑之下。無可指摘、誠實； 有人如此翻譯。在人面前無可指摘，在神面前誠實。神的兒女。 處於這樣關係、蒙此特權的人，理當無可指摘、誠實無偽。神的兒女當與世人之子有所分別。無瑕疵——amometa。 在希臘人中，Momus 是一位好挑剔的神，見於赫西俄德與路西安的著作中，他自己一無所作，卻對每一個人、每一件事挑毛病。從他而來，一切挑剔別人、嚴苛審斷別人作為的，都被稱為Momi。這話的含義是：「你們為人當如此謹慎，連 Momus 本身也無隙可乘，連最嚴苛的審斷者在你們身上也找不到瑕疵。」我們當以此為目標與努力的方向——不僅要進天堂，更要無瑕無疵地進去；並且像低米丟那樣，有眾人給他作見證，又有真理給他作見證（約參12）。在這彎曲悖謬的世代； 就是在外邦人、在圈外的人中間。請注意，哪裏沒有真信仰，那裏除了彎曲與悖謬之外，便少有可期待的；在我們所居住的人當中，他們越是彎曲悖謬、越是好挑剔，我們便越當謹慎保守自己無可指摘、誠實無偽。亞伯拉罕與羅得不可相爭，因為迦南人與比利洗人住在那地（創十三7）。你們顯在這世代中，好像明光照耀。 基督是世上的光，好基督徒是世上的光。當神在任何地方興起一個敬虔人，他便在那地方設立了一盞燈。也可讀作命令式：你們好像明光照耀；參較太五16：你們的光也當這樣照在人前。 基督徒不僅當努力在神面前蒙悅納，更當在人面前有好名聲，使他們也因之榮耀神。他們不但要誠實，也要發光。——將生命的道表明出來（Php 2:16）。福音被稱為生命的道，因為它向我們啟示並陳明那藉著耶穌基督而得的永生。福音把我們主耶穌基督……不朽壞的生命彰顯出來（提後一10）。我們的本分不僅是持守，更是將生命的道表明出來；不僅為自己的益處而持守，更為別人的益處而表明；當像燈臺托住燈火一般將它表明出來，使它在四方各面都顯得美好；又如天上的發光體，將其光輝遠近普照。保羅告訴他們，這將是他的喜樂：叫我在基督的日子好誇我沒有空跑，也沒有徒勞。他以為自己的辛勞並不白費，沒有空跑，也沒有徒勞。 請注意，(1.) 傳道的事工需要傾盡全人：我們裡面的一切都當用於其中，仍嫌不足；正如奔跑與勞苦。奔跑表示熱切與奮力，並不斷向前推進；勞苦表示恆久與專注。(2.) 當傳道人察覺自己沒有空跑，也沒有徒勞， 便是他們極大的喜樂；這也將成為他們在基督之日的歡樂，那時他們所帶領歸主的，便成為他們的冠冕。我們的盼望和喜樂，並所誇的冠冕是甚麼呢？豈不是我們主耶穌來的時候、你們在他面前站立得住嗎？因為你們就是我們的榮耀，我們的喜樂（帖前二19-20）。使徒不僅帶著滿足為他們奔跑勞苦，更表明他情願為他們的益處受苦（Php 2:17）：我若被澆奠……也是喜樂。 他若能促進基督的尊榮、教會的建立、並人靈魂的福氣，便自認為有福；哪怕這不僅是冒著生命危險，更是捨去性命：他也情願作他們祭壇上的祭物，以服事神選民的信心。保羅既以為值得為服事教會而流血，我們還會以受一點辛勞為過分嗎？他以為值得以生命去換的，豈不也值得我們以勞苦去換嗎？我若被澆奠， 或如澆奠的酒傾倒出來——*spendomai。*提後四6：我現在被澆奠。 他情願以自己的血來印證他的道（Php 2:18）：*你們也要照樣喜樂。*神的旨意是要好基督徒常常喜樂；凡有好傳道人而得福的人，也有極大的理由與他們一同喜樂。傳道人若愛百姓，情願為他們的益處而耗盡自己，百姓也就有理由愛傳道人，並與他一同喜樂。
英文原文
Practical Religion (62 AD)
¹⁴ Do all things without murmurings and disputings:
¹⁵ That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;
¹⁶ Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.
¹⁷ Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.
¹⁸ For the same cause also do ye joy, and rejoice with me.
The apostle exhorts them in these verses to adorn their Christian profession by a suitable temper and behaviour, in several instances. 1. By a cheerful obedience to the commands of God (Php 2:14): "Do all things, do your duty in every branch of it, without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it." God's commands were given to be obeyed, not to be disputed. This greatly adorns our profession, and shows we serve a good Master, whose service is freedom and whose work is its own reward. 2. By peaceableness and love one to another. "Do all things without disputing, wrangling, and debating one another; because the light of truth and the life of religion are often lost in the heats and mists of disputation." 3. By a blameless conversation towards all men (Php 2:15): "That you may be blameless and harmless, the sons of God, without rebuke; that you be not injurious to any in word or deed, and give no just occasion of offence." We should endeavour not only to be harmless, but to be blameless; not only not to do hurt, but not to come under the just suspicion of it. Blameless and sincere; so some read it. Blameless before men, sincere towards God. The sons of God. It becomes those to be blameless and harmless who stand in such a relation, and are favoured with such a privilege. The children of God should differ from the sons of men. Without rebuke—amometa. Momus was a carping deity among the Greeks, mentioned by Hesiod and Lucian, who did nothing himself, and found fault with every body and every thing. From him all carpers at other men, and rigid censurers of their works, were called Momi. The sense of the expression is, "Walk so circumspectly that Momus himself may have no occasion to cavil at you, that the severest censurer may find no fault with you." We should aim and endeavour, not only to get to heaven, but to get thither without a blot; and, like Demetrius, to have a good report of all men, and of the truth, 3Jo 1:12. In the midst of a crooked and perverse generation; that is, among the heathens, and those who are without. Observe, Where there is no true religion, little is to be expected but crookedness and perverseness; and the more crooked and perverse others are among whom we live, and the more apt to cavil, the more careful we should be to keep ourselves blameless and harmless. Abraham and Lot must not strive, because the Canaanite and Perizzite dwelt in the land, Ge 13:7. Among whom you shine as lights in the world. Christ is the light of the world, and good Christians are lights in the world. When God raises up a good man in any place, he sets up a light in that place. Or it may be read imperatively: Among whom shine you as lights: compare Mt 5:16, Let your light so shine before men. Christians should endeavour not only to approve themselves to God, but to recommend themselves to others, that they may also glorify God. They must shine as well as be sincere.—Holding forth the word of life, Php 2:16. The gospel is called the word of life because it reveals and proposes to us eternal life through Jesus Christ. Life and immortality are brought to light by the gospel, 2Ti 1:10. It is our duty not only to hold fast, but to hold forth the word of life; not only to hold it fast for our own benefit, but to hold it forth for the benefit of others, to hold it forth as the candlestick holds forth the candle, which makes it appear to advantage all around, or as the luminaries of the heavens, which shed their influence far and wide. This Paul tells them would be his joy: "That I may rejoice in the day of Christ; not only rejoice in your stedfastness, but in your usefulness." He would have them think his pains well bestowed, and that he had not run in vain, nor laboured in vain. Observe, (1.) The work of the ministry requires the putting forth of the whole man: all that is within us is little enough to be employed in it; as in running and labouring. Running denotes vehemence and vigour, and continual pressing forward; labour denotes constancy and close application. (2.) It is a great joy to ministers when they perceive that they have not run in vain, nor laboured in vain; and it will be their rejoicing in the day of Christ, when their converts will be their crown. What is our hope, or joy, or crown of rejoicing? Are not even you in the presence of our Lord Jesus Christ at his coming? For you are our glory and joy, 1Th 2:19,20. The apostle not only ran and laboured for them with satisfaction, but shows that he was ready to suffer for their good (Php 2:17): Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all. He could reckon himself happy if he could promote the honour of Christ, the edification of the church, and the welfare of the souls of men; though it were not only by hazarding, but by laying down, his life: he could willingly be a sacrifice at their altars, to serve the faith of God's elect. Could Paul think it worth while to shed his blood for the service of the church, and shall we think it much to take a little pains? Is not that worth our labour which he thought worth his life? If I be offered, or poured out as the wine of the drink-offerings, spendomai. 2Ti 4:6, I am now ready to be offered. He could rejoice to seal his doctrine with his blood (Php 2:18): For the same cause also do you joy and rejoice with me. It is the will of God that good Christians should be much in rejoicing; and those who are happy in good ministers have a great deal of reason to joy and rejoice with them. If the minister loves the people, and is willing to spend and be spent for their welfare, the people have reason to love the minister and to joy and rejoice with him.
19-30
Praise of Timothy and Epaphroditus (62 AD)
繁體中文
稱讚提摩太與以巴弗提（主後六十二年）
¹⁹ 我靠主耶穌指望快打發提摩太去見你們，叫我知道你們的事，心裡就得了安慰。
²⁰ 因為我沒有別人與我同心，實在掛念你們的事。
²¹ 別人都求自己的事，並不求耶穌基督的事。
²² 但你們知道提摩太的明證；他興旺福音，與我同勞，待我像兒子待父親一樣。
²³ 所以，我一看出我的事要怎樣了結，就盼望立刻打發他去；
²⁴ 但我靠著主自信我也必快去。
²⁵ 然而，我想必須打發以巴弗提到你們那裡去。他是我的兄弟，與我一同做工，一同當兵，是你們所差遣的，也是供給我需用的。
²⁶ 他很想念你們眾人，並且極其難過，因為你們聽見他病了。
²⁷ 他實在病了，幾乎要死；然而神憐恤他，不但憐恤他，也憐恤我，免得我憂上加憂。
²⁸ 所以我越發急速打發他去，叫你們再見他，就可以喜樂，我也可以少些憂愁。
²⁹ 故此，你們要在主裡歡歡喜喜地接待他，而且要尊重這樣的人；
³⁰ 因他為做基督的工夫，幾乎至死，不顧性命，要補足你們不及事奉我的缺乏。
保羅特別提到兩位好傳道人；因為雖然他自己是大使徒，並比眾使徒格外勞苦， 卻仍把握一切機會，以尊敬的言辭論到那些遠不如他的人。
I. 他論到提摩太——他打算打發他到腓立比人那裡去，好叫他得知他們的景況。請看保羅對眾教會的關懷，以及他從他們的安好中所得的安慰。他若長久得不著他們的消息便心中不安，因此要打發提摩太去探問，並回報消息：因為我沒有別人與我同心，實在掛念你們的事。 提摩太是無可匹敵的。當然有許多好傳道人，都關心他們所牧養之人的靈魂；但無人能與提摩太相比——他是一位靈性卓越、心地柔軟的人。實在掛念你們的事。 請注意，當我們的本分幾乎成為我們天性的一部分時，便是我們最好的狀態。提摩太是可稱頌的保羅的真兒子，行在同一個靈、同一個腳蹤中。實在——就是真誠地，而非僅僅假意：存著樂意的心與正直的動機，與他心靈的結構相合。請注意，1. 傳道人的本分，就是關懷百姓的景況，並關心他們的福祉：我所求的是你們，不是你們的财物（林後十二14）。2. 要找一個出於天性而如此行的人，實屬罕見：這樣的人在弟兄中是傑出而與眾不同的。別人都求自己的事，並不求耶穌基督的事（Php 2:21）。保羅此話是否出於急躁，正如大衛說人都是說謊的（詩一一六11）？在傳道人中間，是否這麼早就出現如此普遍的敗壞，竟沒有一個人關懷百姓的景況？我們不能如此理解：他是指多數人；都——就是說，或是大多數，或是與提摩太相比之下都是如此。請注意，追求自己的利益而忽略耶穌基督，乃是大罪，且在基督徒和傳道人中極為普遍。許多人將自己的名聲、安逸與安全，置於真理、聖潔與本分之上；將自己的享樂與聲望之事，置於基督國度的事、並他在世上的尊榮與利益之上：但提摩太並非如此。——你們知道提摩太的明證（Php 2:22）。提摩太是經過試驗的人，已盡了你的職分（提後四5），在他所遭遇的一切上都忠心。凡與他有來往的眾教會，都知道他的明證。他是一個名實相符的人；並且這樣事奉基督的，就為神所喜悅，又為人所稱許（羅十四18）。「你們不但知道他的名字、他的面貌，更知道他的明證，並在你們的事奉中經歷過他的愛心與忠信」——*他興旺福音，與我同勞，待我像兒子待父親一樣。*他在保羅傳道的許多地方作他的助手，在福音裡與他同勞，帶著兒子對父親所存的敬意，也帶著兒子服事父親時所有的愛心與樂意。他們一同事奉時，一方滿有敬意，另一方滿有溫柔與慈愛——這是年長與年輕傳道人同負一軛事奉時的絕佳榜樣。保羅打算不久便打發他去：所以我盼望立刻打發他去（Php 2:23）。他如今是被囚的，不知結果將如何；但將按著事情的發展，來安排提摩太。不但如此，他自己也盼望能去（Php 2:24）：但我靠著主自信我也必快去。 他盼望很快得釋放，能去探望他們。保羅渴望自由，不是為享樂，而是為行善。——*我靠著主。*他以謙卑倚靠、順服神旨的心，表達他要見他們的盼望與確信。參見徒十八21，林前四19，雅四15，來六3。
II. 論到以巴弗提——保羅稱他為我的兄弟，與我一同做工，一同當兵， 即他的主內弟兄，他所懷有親切之情的人；——他在福音的工作與受苦中與他同工的同伴，與他同受勞苦與艱難的人；——以及他們所差遣的使者，就是他們打發到他這裡來的人，可能是為了就教會某些事務與他商議，或是為帶給他供應的禮物；因為他加上說，他是供給我需用的。 他似乎就是歌羅西書四章12節所稱的以巴弗。他切望到他們那裡去，保羅也樂意他去。看來，1. 以巴弗提曾經病了：他們聽見他病了（Php 2:26）。而且他實在病了，幾乎要死（Php 2:27）。疾病是人——也是敬虔人和傳道人——共有的災禍。但那賜有醫病之能、又能叫死人復活的使徒，為何不醫治他呢（徒二十10）？這大概是因為那些神蹟是為向別人作記號、並印證福音的真理而設的，因此不必在信徒彼此之間施行。信的人必有神蹟隨著他們……手按病人，病人就必好了（可十六17-18）。而且他們或許並非隨時、隨己意擁有這能力，而是只在有大目的要達成、神看為合宜之時。這能力乃屬於基督——那有神所賜聖靈沒有限量者所特有。2. 腓立比人聽見他病了，便極其難過。他們滿心沉重，正如他一樣；因為看來他是他們所特別敬重、所摯愛的人，並認為適合挑選出來打發到使徒那裡。3. 神樂意使他痊愈並存留他：然而神憐恤他（Php 2:27）。使徒承認，這對他自己而言，正如對以巴弗提和別人一樣，都是極大的憐憫。雖然當時教會蒙特殊恩賜所賜，卻仍捨不得失去一位好傳道人。他對這般大損失的可能性深有感觸：免得我憂上加憂； 就是說，「除了我自己被囚的憂愁之外，恐怕再加上他死的憂愁。」或者可能最近有別位好傳道人去世，這已經叫他大受打擊：若他如今也死了，便是新的創傷，是*憂上加憂。*4. 以巴弗提情願去探訪腓立比人，好叫那些在他病時曾為他憂愁的人得著安慰：叫你們再見他就可以喜樂（Php 2:28），叫你們親眼看見他康復得多好，並你們在他身上有何等可感恩、可喜樂的理由。」他藉著讓他們看見這樣一位親愛的朋友，而得著安慰他們的喜樂。5. 保羅將他推薦給他們的敬重與愛心：*故此，你們要在主裡歡歡喜喜地接待他，而且要尊重這樣的人：*要看重這樣的人為有價值——那些熱心而忠心的人——當極受敬愛與尊重。當以一切真摯之愛與善意的表達，來彰顯你們的喜樂與敬意。」看來他是在神的工作中染上了這病：*他為做基督的工夫，幾乎至死，要補足他們不及事奉的缺乏。*使徒並不責備他冒險的失慎，反而認為他們更當因此而愛他。請注意，(1.) 凡真心愛基督、熱心於他國度益處的人，都必認為為他效力、並促進他教會的建立而冒健康與性命之險，是非常值得的。(2.) 他們當滿懷喜樂地接待他，因他新近才從疾病中康復。當我們的恩惠在險些失去之後又得以恢復，這思想格外令人感懷，也當使我們更加珍惜並善用。凡因我們的禱告而賜下給我們的，都當滿懷感恩與喜樂地領受。
英文原文
Praise of Timothy and Epaphroditus (62 AD)
¹⁹ But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.
²⁰ For I have no man likeminded, who will naturally care for your state.
²¹ For all seek their own, not the things which are Jesus Christ's.
²² But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.
²³ Him therefore I hope to send presently, so soon as I shall see how it will go with me.
²⁴ But I trust in the Lord that I also myself shall come shortly.
²⁵ Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.
²⁶ For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.
²⁷ For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.
²⁸ I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.
²⁹ Receive him therefore in the Lord with all gladness; and hold such in reputation:
³⁰ Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.
Paul takes particular notice of two good ministers; for though he was himself a great apostle, and laboured more abundantly than they all, yet he took all occasions to speak with respect of those who were far his inferiors.
I. He speaks of Timothy, whom he intended to send to the Philippians, that he might have an account of their state. See Paul's care of the churches, and the comfort he had in their well-doing. He was in pain when he had not heard of them for a good while, and therefore would send Timothy to enquire, and bring him an account: For I have no man like-minded, who will naturally care for your state. Timothy was a non-such. There were, no doubt, many good ministers, who were in care for the souls of those for whom they preached; but none comparable to Timothy, a man of an excellent spirit and tender heart. Who will naturally care for your state. Observe, It is best with us when our duty becomes in a manner natural to us. Timothy was a genuine son of blessed Paul, and walked in the same spirit and the same steps. Naturally, that is, sincerely, and not in pretence only: with a willing heart and upright view, so agreeably to the make of his mind. Note, 1. It is the duty of ministers to care for the state of their people and be concerned for their welfare: I seek not yours, but you, 2Co 12:14. 2. It is a rare thing to find one who does it naturally: such a one is remarkable and distinguished among his brethren. All seek their own, not the things which are Jesus Christ's, Php 2:21. Did Paul say this in haste, as David said, All men are liars? Ps 116:11. Was there so general a corruption among ministers so early that there was not one among them who cared for the state of their people? We must not understand it so: he means the generality; all, that is, either the most, or all in comparison of Timothy. Note, Seeking our own interest to the neglect of Jesus Christ is a very great sin, and very common among Christians and ministers. Many prefer their own credit, ease, and safety, before truth, holiness, and duty, the things of their own pleasure and reputation before the things of Christ's kingdom and his honour and interest in the world: but Timothy was none of these.—You know the proof of him, Php 2:22. Timothy was a man who had been tried, and had made full proof of his ministry (2Ti 4:5), and was faithful in all that befel him. All the churches with whom he had acquaintance knew the proof of him. He was a man as good as he seemed to be; and served Christ so as to be acceptable to God, and approved of men, Ro 14:18. "You not only know the name of him, and the face of him, but the proof of him, and have experienced his affection and fidelity in your service," that, as a son with a father, he hath served with me in the gospel. He was Paul's assistant in many places where he preached, and served with him in the gospel with all the dutiful respect which a child pays to a father, and with all the love and cheerfulness with which a child is serviceable to his father. Their ministrations together were with great respect on the one side and great tenderness and kindness on the other—an admirable example to elder and younger ministers united in the same service. Paul designed to send him shortly: Him therefore I hope to send presently, as soon as I shall see how it will go with me, Php 2:23. He was now a prisoner, and did not know what would be the issue; but, according as it turned, he would dispose of Timothy. Nay, he hoped to come himself (Php 2:24): But I trust in the Lord that I also myself shall come shortly. He hoped he should soon be set at liberty, and be able to pay them a visit. Paul desired his liberty, not that he might take his pleasure, but that he might do good.—I trust in the Lord. He expresses his hope and confidence of seeing them, with a humble dependence and submission to the divine will. See Ac 18:21, 1Co 4:19, Jam 4:15, Heb 6:3.
II. Concerning Epaphroditus, whom he calls his brother, and companion in labour, and fellow-soldier, his Christian brother, to whom he bore a tender affection,—his companion in the work and sufferings of the gospel, who submitted to the same labours and hardships with himself,—and their messenger, one who was sent by them to him, probably to consult him about some affairs relating to their church, or to bring a present from them for his relief for he adds, and who ministered to my wants. He seems to be the same who is called Epaphras, Col 4:12. He had an earnest desire to come to them, and Paul was willing he should. It seems, 1. Epaphroditus had been sick: They had heard that he had been sick, Php 2:26. And indeed he was sick, nigh unto death, Php 2:27. Sickness is a calamity common to men, to good men and ministers. But why did not the apostle heal him, who was endued with a power of curing diseases, as well as raising the dead? Ac 20:10. Probably because that was intended as a sign to others, and to confirm the truth of the gospel, and therefore needed not be exercised one towards another. These signs shall follow those who believe, they shall lay hands on the sick, and they shall recover, Mk 16:17,18. And perhaps they had not that power at all times, and at their own discretion, but only when some great end was to be served by it, and when God saw fit. It was proper to Christ, who had the Spirit above measure. 2. The Philippians were exceedingly sorry to hear of his sickness. They were full of heaviness, as well as he, upon the tidings of it: for he was one, it seems, for whom they had a particular respect and affection, and thought fit to choose out to send to the apostle. 3. It pleased God to recover and spare him: But God had mercy on him, Php 2:27. The apostle owns it is a great mercy to himself, as well as to Epaphroditus and others. Though the church was blessed at that time with extraordinary gifts, they could even then ill spare a good minister. He was sensibly touched with the thoughts of so great a loss: Lest I should have sorrow upon sorrow; that is, "Lest, besides the sorrow of my own imprisonment, I should have the sorrow of his death." Or perhaps some other good ministers had died lately, which had been a great affliction to him: and, if this had died now, it would have been a fresh grief to him, and sorrow added to sorrow. 4. Epaphroditus was willing to pay a visit to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick: "That when you see him again you may rejoice (Php 2:28), that you may yourselves see how well he has recovered, and what reason you have for the thankfulness and joy upon his account." He gave himself the pleasure of comforting them by the sight of so dear a friend. 5. Paul recommends him to their esteem and affection: "Receive him therefore in the Lord with all gladness, and hold such in reputation: account such men valuable, who are zealous and faithful, and let them be highly loved and regarded. Show your joy and respect by all the expressions of hearty affection and good opinion." It seems he had caught his illness in the work of God: It was for the work of Christ that he was nigh to death, and to supply their lack of service to him. The apostle does not blame him for his indiscretion in hazarding his life, but reckons they ought to love him the more upon that account. Observe, (1.) Those who truly love Christ, and are hearty in the interests of his kingdom, will think it very well worth their while to hazard their health and life to do him service, and promote the edification of his church. (2.) They were to receive him with joy, as newly recovered from sickness. It is an endearing consideration to have our mercies restored to us after danger of removal, and should make them the more valued and improved. What is given us in answer to prayer should be received with great thankfulness and joy.
使徒繼續進一步勸勉他們盡各樣本分：要同心合意、存心謙卑，他是以基督的榜樣來激勵他們（Php 2:1-11）；要在基督徒的道路上勤奮認真（Php 2:12-13）；並要以各樣相稱的恩典來裝飾他們基督徒的信仰告白（Php 2:14-18）。隨後，他特別提述並稱讚兩位好傳道人——提摩太和以巴弗提——他打算打發他們到他們那裡去（Php 2:19-30）。