서론
無標題
英文原文
He cautions them against judaizing seducers (Php 3:1-3) and proposes his own example: and here he enumerates the privileges of his Jewish state which he rejected (Php 3:4-8), describes the matter of his own choice (Php 3:9-16), and closes with an exhortation to beware of wicked men, and to follow his example, Php 3:17-21.
1-3
Description of True Christians (62 AD)
真基督徒的描述（主後六十二年）
¹ 弟兄們，我還有話說，你們要靠主喜樂。我把這話再寫給你們，於我並不為難，於你們卻是妥當。
² 應當防備犬類，防備作惡的，防備妄自行割的。
³ 因為真受割禮的，乃是我們這以神的靈敬拜、在基督耶穌裡誇口、不靠著肉體的。
看來腓立比教會雖是忠心而興旺的教會，卻受猶太教的教師所攪擾；他們企圖維持摩西的律法，將律法的遵守與基督的教訓並他所設立的聖禮混雜。他在本章開始便提出對這些誘惑者的警告。
I. 他勸勉他們要靠主喜樂（Php 3:1），就是在主裡所得的益處、以及因他而有的盼望上安息滿足。真誠基督徒的特徵與性情，乃是在基督耶穌裡喜樂。我們越享受信仰的安慰，便越緊密地依附它：我們越在基督裡喜樂，便越甘願為他而作、為他受苦，也越少有被引誘偏離他的危險。靠耶和華而得的喜樂是你們的力量（尼八10）。
II. 他警告他們要防備那些假師傅：*我把這話再寫給你們，於我並不為難，於你們卻是妥當；*就是說，是我從前已經傳給你們的同樣的話；他好像在說：「從前傳入你們耳中的，如今要陳明在你們眼前：我從前口講的，如今要寫下來；為要表明我仍持同樣的心意。」*於我並不為難。*請注意，1. 凡傳道人有理由相信對百姓是安全、有造就的，就不可看作對自己是難處。2. 我們常常聽見同樣的真理，是好的，可以喚醒記憶，並加強重要事物的印象。常常想要聽見一些新奇的東西，乃是任性的好奇心。他在此發出必要的警告：應當防備犬類（Php 3:2）。先知稱假先知為啞吧狗（賽五十六10），使徒在此似乎就是引用這話。犬類，是因他們對基督福音之忠信認信者的惡意——向他們狂吠、咬噬他們。他們高舉善行以對抗對基督的信心；但保羅稱他們為作惡的：他們自誇是受割禮的；但他稱他們為妄自行割的：他們撕裂基督的教會，將之割得支離破碎；或是為一個已被廢除的禮儀爭論——那不過是割切肉體、毫無意義之舉。
III. 他描述真基督徒——他們才是真受割禮的，是屬靈的割禮，是神的選民，是與他立約的子民，正如舊約時代的以色列人一樣：我們這以神的靈敬拜、在基督耶穌裡誇口、不靠著肉體的，才是真受割禮的。此處有三個特徵：1. 他們以靈敬拜，與舊約那些在乎飲食、各樣洗濯等屬肉體的條例相對。基督教把我們從這些事物中帶出來，教導我們在一切敬拜的本分上向內與神相交。我們必須用心靈敬拜神（約四24）。宗教的工作，除了心在其中以外，毫無用處。無論作甚麼，都要從心裡作，像是給主作的；並且我們必須在聖靈的能力與恩典裡敬拜神——這是福音時代所特有的，因為福音時代是靈的職事（林後三8）。2. 他們在基督耶穌裡誇口，而非誇口於猶太教會的獨特特權，或基督教會中與之相當的事物——即僅僅外在的享受與表現。他們乃是誇口自己與基督的關係、並在他裡面的益處。神曾將在聖殿院宇中在他面前歡樂定為以色列人的本分；但如今實體既已來到，影子便被廢去，我們惟獨當在基督耶穌裡誇口。3. 他們不靠著肉體，不靠那些屬肉體的條例和外表的行為。我們必須從倚靠自己根基的心態中被帶出來，好叫我們惟獨建造在耶穌基督這永遠的根基上。我們的信心，正如我們的喜樂一樣，理當單單屬於他。
英文原文
Description of True Christians (62 AD)
¹ Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe.
² Beware of dogs, beware of evil workers, beware of the concision.
³ For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.
It seems the church of the Philippians, though a faithful and flourishing church, was disturbed by the judaizing teachers, who endeavoured to keep up the law of Moses, and mix the observances of it with the doctrine of Christ and his institutions. He begins the chapter with warnings against these seducers.
I. He exhorts them to rejoice in the Lord (Php 3:1), to rest satisfied in the interest they had in him and the benefit they hoped for by him. It is the character and temper of sincere Christians to rejoice in Christ Jesus. The more we take of the comfort of our religion the more closely we shall cleave to it: the more we rejoice in Christ the more willing we shall be to do and suffer for him, and the less danger we shalt be in of being drawn away from him. The joy of the Lord is our strength, Ne 8:10.
II. He cautions them to take heed of those false teachers: To write the same thing to you to me indeed is not grievous, but for you it is safe; that is, the same things which I have already preached to you; as if he had said, "What has been presented to your ears shall be presented to your eyes: what I have spoken formerly shall now be written; to show that I am still of the same mind." To me indeed is not grievous. Observe, 1. Ministers must not think any thing grievous to themselves which they have reason to believe is safe and edifying to the people. 2. It is good for us often to hear the same truths, to revive the remembrance and strengthen the impression of things of importance. It is a wanton curiosity to desire always to hear some new thing. It is a needful caution he here gives: Beware of dogs, Php 3:2. The prophet calls the false prophets dumb dogs (Isa 56:10), to which the apostle here seems to refer. Dogs, for their malice against the faithful professors of the gospel of Christ, barking at them and biting them. They cried up good works in opposition to the faith of Christ; but Paul calls them evil workers: they boasted themselves to be of the circumcision; but he calls them the concision: they rent and tore the church of Christ, and cut it to pieces; or contended for an abolished rite, a mere insignificant cutting of the flesh.
III. He describes true Christians, who are indeed the circumcision, the spiritual circumcision, the peculiar of people of God, who are in covenant with him, as the Old-Testament Israelites were: We are the circumcision, who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Here are three characters:—1. They worshipped in the spirit, in opposition to the carnal ordinances of the Old-Testament, which consist in meats, and drinks, and divers washings, etc. Christianity takes us off from these things, and teaches us to be inward with God in all the duties of religious worship. We must worship God in spirit, Joh 4:24. The work of religion is to no purpose any further than the heart is employed in it. Whatsoever we do, we must do it heartily as unto the Lord; and we must worship God in the strength and grace of the Divine Spirit, which is so peculiar to the gospel state, which is the ministration of the spirit, 2Co 3:8. 2. They rejoice in Christ Jesus, and not in the peculiar privileges of the Jewish church, or what answers to them in the Christian church—mere outward enjoyments and performances. They rejoice in their relation to Christ and interest in him. God made it the duty of the Israelites to rejoice before him in the courts of his house; but now that the substance has come the shadows are done away, and we are to rejoice in Christ Jesus only. 3. They have no confidence in the flesh, in those carnal ordinances and outward performances. We must be taken off from trusting in our own bottom, that we may build only on Jesus Christ, the everlasting foundation. Our confidence, as well as our joy, is proper to him.
4-8
False Confidence Renounced (62 AD)
棄絕虛假的倚靠（主後六十二年）
⁴ 其實，我也可以靠肉體；若是別人想他能靠肉體，我更可以靠著了。
⁵ 我第八天受割禮；我是以色列族、便雅憫支派的人，是希伯來人所生的希伯來人。就律法說，我是法利賽人；
⁶ 就熱心說，我是逼迫教會的；就律法上的義說，我是無可指摘的。
⁷ 只是我先前以為與我有益的，我現在因基督都當作有損的。
⁸ 不但如此，我也將萬事當作有損的，因我以認識我主基督耶穌為至寶。我為他已經丟棄萬事，看作糞土，為要得著基督；
使徒在此以自己為榜樣，說明惟獨倚靠基督，而不倚靠自己作以色列人的特權。
I. 他說明自己身為猶太人與法利賽人，有何可誇之處。不要有人以為使徒輕看這些事物（正如人通常因自己沒有可誇的而加以輕看）。不，他若要在肉體上誇口、在肉體上倚靠，他比任何人都有更多的理由：若是別人想他能靠肉體，我更可以靠著了（Php 3:4）。他比任何一個猶太人都有更多可誇的。1. 他的生而為選民的特權。他不是歸信的改宗者，而是土生土長的以色列人：是以色列族。他是便雅憫支派的人——聖殿所在的支派，也是在其他支派叛離時歸附猶大的支派。便雅憫是父親所寵愛的，這也是一個蒙恩的支派。是希伯來人所生的希伯來人， 雙方面都是以色列人——父系母系都是，且是一代一代如此；他的祖先中沒有人與外邦人通婚。2. 他可以誇口自己與教會和聖約的關係，因為他第八天受割禮； 他肉體上有神聖約的記號，且正是在神所指定的那一天受割禮。3. 論學問，他是法利賽人，在迦瑪列門下受教——一位傑出的律法博士；是個通曉猶太人一切學問的學者，並在祖宗的律法上受了嚴格的教導（徒二十二3）。他是法利賽人的子孫（徒二十三6），且按著我們教門最嚴緊的律法受教，作法利賽人（徒二十六5）。4. 他的行事為人無可指摘：就律法上的義說，我是無可指摘的： 就法利賽人對律法的解釋，並就律法的字句和外在的遵守而言，他可以自辯未曾違犯，也無人可以控告他。5. 他在信仰上是一位活躍的人。他既以法利賽人的身分與名號嚴格地認信，也就逼迫那些他所視為信仰仇敵的人。*就熱心說，我是逼迫教會的。*6. 他表明自己是認真的，雖然他的熱心沒有知識來引導和規範其實行：我向神有熱心，像你們眾人今日一樣；我也曾逼迫這道，直到死地（徒二十二3-4）。這一切都足以使一個驕傲的猶太人滿懷自信，也足夠作他在稱義上建立自己的本錢。但是，
II. 使徒在此告訴我們，與他在基督裡的益處、並他對基督的指望相比，他如何看待這些事物為無足輕重：只是我先前以為與我有益的，我現在因基督都當作有損的（Php 3:7）；就是說，他作法利賽人時所視為益處的那些事——也就是他方才列舉出來的——現在因基督都當作有損的。「我若堅持這些，便是無可言喻的大損失，因為我會失去自己在耶穌基督裡的益處。」他把它們當作有損的；不但不足以使他富足，更是若與基督相對立地倚靠它們，便必使他貧窮、毀滅。請注意，使徒並未勸他們去作他自己所未曾作過的事，去捨棄他自己所未曾捨棄過的事物，也未勸他們踏上他自己未曾將那不朽的靈魂寄託其上的根基。——不但如此，我也將萬事當作有損的，因我以認識我主基督耶穌為至寶（Php 3:8）。在此使徒為自己作了解釋。1. 他告訴我們他所羡慕、所追求的是甚麼：乃是認識他主基督耶穌，就是因信與基督作主而有的、那親身經歷的認識；不是僅僅理論與思辨上的認識，乃是實踐而有效的認識。所以知識有時用以指信心：他必因認識自己——或因對他的認識——之義，使許多人得稱為義（賽五十三11）。而且這是至寶的知識。基督的教訓，或說基督教，其中有極其豐盛而超越的寶貴——遠超一切自然的知識與人類智慧的成就；因為它正適合墮落罪人的需要，並為他們提供一切所需、一切所願所望——一切拯救的智慧與拯救的恩典。2. 他表明自己如何捨棄了猶太人與法利賽人的特權：不但如此； 他的話語帶著聖潔的得勝與昂揚——alla men oun ge kai。 原文中有五個語詞：但是，的確，甚至，也，我將萬事當作有損的。他前文論到那些事物——他猶太人的特權：此處他論到萬事——一切屬世的享受和僅僅外在的特權，無論同類的或別類的，只要能與基督爭奪他心中的寶座，或能自稱有功德、配得的，都包括在內。他先前說他將那些當作有損的；但人或問：「他是否仍持同樣的心意？是否後悔捨棄了它們？」不，他如今用現在時態說話：不但如此，我也將萬事當作有損的。 但或說：「這樣說容易；但到了考驗關頭他會怎樣作？」他告訴我們，他已照著對這事的評估身體力行了：我為他已經丟棄萬事。他捨棄了作猶太人與法利賽人的一切尊榮與優勢，並忍受了認信與傳講福音所招致的一切羞辱與苦難。他登上基督教這船隻時，便將一切押在其上，為基督徒的特權捨棄了一切。不但如此，他不僅將它們當作有損的，更當作糞土——skybala——丟給狗吃的穢物；它們不但比不上基督的價值，而且當與基督相爭時，更是極其可鄙。請注意，新約從不以任何貶低的字眼論及拯救的恩典，反而將它描述為聖靈的果子，並在人靈魂中神的形象；是神的性情，是神的種子：信心被稱為寶貴的信心；並且以裡面存著長久溫柔、安靜的心為妝飾，這在神面前是極寶貴的（彼前三4，彼後一1等）。
英文原文
False Confidence Renounced (62 AD)
⁴ Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:
⁵ Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a hebrew of the Hebrews; as touching the law, a Pharisee;
⁶ Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.
⁷ But what things were gain to me, those I counted loss for Christ.
⁸ Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,
The apostle here proposes himself for an example of trusting in Christ only, and not in his privileges as an Israelite.
I. He shows what he had to boast of as a Jew and a Pharisee. Let none think that the apostle despised these things (as men commonly do) because he had them not himself to glory in. No, if he would have gloried and trusted in the flesh, he had as much cause to do so as any man: If any other man thinketh that he hath whereof to trust in the flesh, I more, Php 3:4. He had as much to boast of as any Jew of them all. 1. His birth-right privileges. He was not a proselyte, but a native Israelite: of the stock of Israel. And he was of the tribe of Benjamin, in which tribe the temple stood, and which adhered to Judah when all the other tribes revolted. Benjamin was the father's darling, and this was a favourite tribe. A Hebrew of the Hebrews, an Israelite on both sides, by father and mother, and from one generation to another; none of his ancestors had matched with Gentiles. 2. He could boast of his relations to the church and the covenant, for he was circumcised the eighth day; he had the token of God's covenant in his flesh, and was circumcised the very day which God had appointed. 3. For learning, he was a Pharisee, brought up at the feet of Gamaliel, an eminent doctor of the law: and was a scholar learned in all the learning of the Jews, taught according to the perfect manner of the laws of the fathers, Ac 22:3. He was a Pharisee, the son of a Pharisee (Ac 23:6), and after the most strict sect of his religion lived a Pharisee, Ac 26:5. 4. He had a blameless conversation: Toughing the righteousness which is of the law, blameless: as far as the Pharisees' exposition of the law went, and as to the mere letter of the law and outward observance of it, he could acquit himself from the breach of it and could not be accused by any. 5. He had been an active man for his religion. As he made a strict profession of it, under the title and character of a Pharisee, so he persecuted those whom he looked upon as enemies to it. Concerning zeal, persecuting the church. 6. He showed that he was in good earnest, though he had a zeal without knowledge to direct and govern the exercise of it: I was zealous towards God, as you all are this day, and I persecuted this way unto the death, Ac 22:3,4. All this was enough to have made a proud Jew confident, and was stock sufficient to set up with for his justification. But,
II. The apostle tells us here how little account he made of these, in comparison of his interest in Christ and his expectations from him: But what things were gain to me those have I counted loss for Christ (Php 3:7); that is, those things which he had counted gain while he was a Pharisee, and which he had before reckoned up, these he counted loss for Christ. "I should have reckoned myself an unspeakable loser of, to adhere to them, I had lost my interest in Jesus Christ." He counted them loss; not only insufficient to enrich him, but what would certainly impoverish and ruin him, if he trusted to them, in opposition to Christ. Observe, The apostle did not persuade them to do any thing but what he had himself did, to quit any thing but what he had himself quitted, nor venture on any bottom but what he himself had ventured his immortal soul upon.—Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, Php 3:8. Here the apostle explains himself. 1. He tells us what it was that he was ambitious of and reached after: it was the knowledge of Christ Jesus his Lord, a believing experimental acquaintance with Christ as Lord; not a merely notional and speculative, but a practical and efficacious knowledge of him. So knowledge is sometimes put for faith: By his knowledge, or the knowledge of him, shall my righteous servant justify many, Isa 53:11. And it is the excellency of knowledge. There is an abundant and transcendent excellency in the doctrine of Christ, or the Christian religion above all the knowledge of nature, and improvements of human wisdom; for it is suited to the case of fallen sinners, and furnishes them with all they need and all they can desire and hope for, with all saving wisdom and saving grace. 2. He shows how he had quitted his privileges as a Jew and a Pharisee: Yea doubtless; his expression rises with a holy triumph and elevation, alla men oun ge kai. There are five particles in the original: But indeed even also do I count all things but loss. He had spoken before of those things, his Jewish privileges: here he speaks of all things, all worldly enjoyments and mere outward privileges whatsoever, things of a like kind or any other kind which could stand in competition with Christ for the throne in his heart, or pretend to merit and desert. There he had said that he did count them but loss; but it might be asked, "Did he continue still in the same mind, did he not repent his renouncing them?" No, now he speaks in the present tense: Yea doubtless, I do count them but loss. But it may be said, "It is easy to say so; but what would he do when he came to the trial?" Why he tells us that he had himself practised according to this estimate of the case: For whom I have suffered the loss of all things. He had quitted all his honours and advantages, as a Jew and a Pharisee, and submitted to all the disgrace and suffering which attended the profession and preaching of the gospel. When he embarked in the bottom of the Christian religion, he ventured all in it, and suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but dung, skybala—offals thrown to dogs; they are not only less valuable than Christ, but in the highest degree contemptible, when they come in competition with him. Note, The New Testament never speaks of saving grace in any terms of diminution, but on the contrary represents it as the fruits of the divine Spirit and the image of God in the soul of man; as a divine nature, and the seed of God: and faith is called precious faith; and meekness is in the sight of God of great price, 1Pe 3:4, 2Pe 1:1, etc.
9-14
The Apostle's Concern, Hope, and Aim (62 AD)
使徒的關切、盼望與目標（主後六十二年）
⁹ 並且得以在他裡面，不是有自己因律法而得的義，乃是有信基督的義，就是因信神而來的義，
¹⁰ 使我認識基督，曉得他復活的大能，並且曉得和他一同受苦，效法他的死，
¹¹ 或者我也得以從死裡復活。
¹² 這不是說我已經得著了，已經完全了；我乃是竭力追求，或者可以得著基督耶穌所以得著我的。
¹³ 弟兄們，我不是以為自己已經得著了；我只有一件事，就是忘記背後，努力面前的，
¹⁴ 向著標竿直跑，要得神在基督耶穌裡從上面召我來得的獎賞。
我們已聽見使徒所棄絕的是甚麼；如今讓我們看他抓住的是甚麼、決心持守的是甚麼——即基督與天堂。他的心乃在基督教這兩大獨特之處上。
I. 使徒的心乃在基督身上，以他為自己的義。這在幾方面得到說明。1. 他渴望贏得基督；他若能在基督並他的義上有分，基督成為他的主、他的救主，他便視自己為無可言喻的收穫者：或者可以得著基督； 正如奔跑的人贏得獎賞，正如水手抵達他所駛向的港口。這話暗示我們需要為之奮力、為之追求，而且一切都不足以贏得他。2. 他得以在他裡面（Php 3:9），正如誤殺人者被尋見在逃城之中，在報血仇者手中得安全（民三十五25）。或可暗喻法庭上的顯現；所以我們當被我們的審判官尋見為在平安之中（彼後三14）。我們若沒有可以站在神面前的義，便要滅亡，因為我們是有罪的。在耶穌基督裡已經為我們預備了義，且是完備而完全的義。除了那些從自信中出來、並真心信靠他的人以外，無人能在其中有分或得益。不是有自己因律法而得的義； 不以為自己外表的遵守和善行能抵償自己的惡行，也不以為將二者互相權衡便能在神面前結清賬目。不，我所倚靠的義，乃是信基督的義——不是律法的義，而是福音的義：因信神而來的義， 是神所設立所指定的。」主耶穌基督是耶和華我們的義（賽四十五24，耶二十三6）。他若不是神，便不能作我們的義；正是神性那超越的卓越，使他的受苦具有如此價值、如此功效，足以滿足世界的罪，並帶來一種對一切信的人有效的義。信心乃是在他寶血的一切買贖之恩中實際有分、得著拯救益處的蒙定規途徑。藉著信……他的血（羅三25）。3. 使他得以認識基督（Php 3:10）：使我認識基督，曉得他復活的大能，並且曉得和他一同受苦。信心被稱為知識（賽五十三11）。在此認識他就是信他：這是對他復活的大能，並和他一同受苦那親身的認識，就是感受其改變的效力與功能。請注意，使徒既渴慕得稱義，也同樣渴慕得成聖。他既渴望因信接受基督的死與復活在稱義上的益處，也同樣渴望認識基督的死與復活那治死他裡面的罪、並使他一舉一動有新生樣式的大能。4. 使他得以效法他——這也是指他的成聖。當我們向罪死，正如基督為罪死；當我們與基督同釘十字架，肉體與肉體的邪情私慾都被治死，並且就我而論，世界已經釘在十字架上；就世界而論，我已經釘在十字架上——這是靠著基督的十字架——那時，我們便與他的死相似。這便是我們對他的死的效法。
II. 使徒的心乃在天上，以之為自己的福樂：或者我也得以從死裡復活（Php 3:11）。
1. 天上的福樂在此被稱為從死裡復活，因為雖然敬虔人的靈魂離開身體時便立刻與基督同在，然而他們的福樂要到末了死人普遍復活、靈魂與身體一同得榮耀時，才得完全。Anastasis有時指將來的狀態。這正是使徒所注目的；這正是他要得著的。不義的人也有復活，他們要起來受羞辱永遠被憎惡； 我們的本分乃是要逃避那事；但聖徒那喜樂而榮耀的復活被稱為復活——kat exochen——卓著地如此稱呼，因為它是因基督的復活而有，以他為頭、為初熟的果子；而惡人的復活不過是靠基督作為審判官的能力而起。對聖徒而言，這實在是復活，是歸回福樂、生命與榮耀；而惡人的復活不過是從墳墓中起來，卻是歸回第二次的死。這被稱為義人的復活、並生命的復活（約五29），並且他們算為配得那世界，並從死裡復活的人（路二十35）。
2. 使徒向著這喜樂的復活奮力追求。他情願作任何事、受任何苦，為要得著那復活。對它的盼望與期待，帶著如此大的勇氣與堅定，領他經過工作中所遇見的一切艱難。他說話的口吻，好像他們有失去它、趕不上的危險。一種恐怕趕不上的聖潔恐懼，乃是堅忍的絕佳途徑。請注意，他要被尋見在基督裡的關切，乃是為要得著從死裡復活。保羅自己也不指望靠自己的功德和義來得著，而是靠耶穌基督的功德和義。「讓我被尋見在基督裡，好叫我得以從死裡復活——被尋見為他裡面的信徒，因信與他有分。」請注意，
(1.) 他看自己正處於不完全和試驗的狀態：這不是說我已經得著了，已經完全了（Php 3:12）。請注意，世上最好的人在目前的狀態中，都樂於承認自己的不完全。我們尚未得著，尚未完全；在我們一切的本分、恩典、安慰上，仍多有欠缺。若保羅（他已達到如此高的聖潔境界）尚未達到完全，何況我們呢。再者，弟兄們，我不是以為自己已經得著了（Php 3:13）——ou logizomai。「我是這樣判斷這事的；我這樣與自己商議。」請注意，那些以為自己恩典已經夠了的人，正是證明自己幾乎沒有——甚至完全沒有；因為哪裏有真正的恩典，那裏就有對更多恩典的渴慕，並向著恩典之完全的奮力追求。
(2.) 使徒在這確信之下如何行事。他既然尚未得著、尚未完全，便奮力向前：我乃是竭力追求（Php 3:12）——dioko——帶著活力追趕， 如同追趕獵物的人。我努力要得著更多恩典、作更多善事，總不以为自己已經作得夠了：或者可以得著基督耶穌所以得著我的。 請注意，[1.] 我們的恩典從何而來——是因基督耶穌抓住我們。不是我們先抓住基督，而是他先抓住我們——這乃是我們的福氣與救恩。我們愛，因為神先愛我們（約壹四19）。不是我們持守基督，而是他持守我們，才是我們的安全。我們這因信蒙神能力保守的人，必能得著所預備、到末世要顯現的救恩（彼前一5）。請注意，[2.] 天上的福樂是甚麼：就是得著基督耶穌所以得著我們的那一切。當基督抓住我們時，為的是要帶我們到天堂；得著他所以得著我們的，便是達到我們福樂的完全。他更進一步說（Php 3:13）：我只有一件事（這是他最大的關切），就是忘記背後，努力面前的。對過去的罪和過去的恩惠，有一種罪惡的忘記——這些本當記念，以操練不斷的悔改和對神的感恩。但保羅忘記背後的事，是因他不滿足於目前恩典的度量：他總是要得著更多更多。所以他努力面前的——epekteinomenos——向前伸展自己，朝向他的目標：這表達了一種強烈的關切。
(3.) 使徒在這些行動中的目標：向著標竿直跑，要得……獎賞（Php 3:14）。他向著標竿直跑。正如賽跑的人決不在終點前停下，而是盡力向前推進，凡是眼中以天堂為目標的人，也當以聖潔的渴望與盼望、並持續的努力與預備，不斷地向它推進。我們越適合進天堂，便越當竭力向它推進。天堂在此被稱為標竿，因為它是每一個好基督徒眼中所注目的事物；正如射手將眼目注視於他要射中的目標。為要得……獎賞。 請注意，基督徒的呼召是屬天的呼召：它源自天堂，為其本源；也趨向天堂，為其歸趣。天堂是屬天的呼召的獎賞——to brabeion——我們為之爭戰、奔跑、較力、所追求的獎賞，是我們在一切所作的事上所瞄准的，並將賞賜我們一切的辛勞。在基督徒的道路上，將眼目注於天堂，是極有益處的。這能在我們一切的事奉中給予我們尺度，並在我們每一步上激發我們；而且這是出於神的——我們當期待從他得著。神的恩賜乃是永生（羅六23），但這是在基督耶穌裡；必須經由他的手臨到我們，正如它是由他為我們所買贖的。若非以基督為道路，便無人能以天堂為歸宿。
英文原文
The Apostle's Concern, Hope, and Aim (62 AD)
⁹ And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
¹⁰ That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;
¹¹ If by any means I might attain unto the resurrection of the dead.
¹² Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.
¹³ Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,
¹⁴ I press toward the mark for the prize of the high calling of God in Christ Jesus.
We now heard what the apostle renounced; let us now see what he laid hold on, and resolved to cleave to, namely, Christ and heaven. He had his heart on these two great peculiarities of the Christian religion.
I. The apostle had his heart upon Christ as his righteousness. This is illustrated in several instances. 1. He desired to win Christ; and an unspeakable gainer he would reckon himself if he had but an interest in Christ and his righteousness, and if Christ became his Lord and his Saviour: That I may win him; as the runner wins the prize, as the sailor makes the port he is bound for. The expression intimates that we have need to strive for him and after him, and that all is little enough to win him. 2. That he might be found in him (Php 3:9), as the manslayer was found in the city of refuge, where he was safe from the avenger of blood, Nu 35:25. Or it alludes to a judicial appearance; so we are to be found of our Judge in peace, 2Pe 3:14. We are undone without a righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have interest or benefit by it but those who come off from confidence in themselves, and are brought heartily to believe in him. "Not having my own righteousness, which is of the law; not thinking that my outward observances and good deeds are able to atone for my bad ones, or that by setting the one over against the other I can come to balance accounts with God. No, the righteousness which I depend upon is that which is through the faith of Christ, not a legal, but evangelical righteousness: The righteousness which is of God by faith, ordained and appointed of God." The Lord Jesus Christ is the Lord our righteousness, Isa 45:24, Jer 23:6. Had he not been God, he could not have been our righteousness; the transcendent excellence of the divine nature put such a value upon, and such a virtue into, his sufferings, that they became sufficient to satisfy for the sins of the world, and to bring in a righteousness which will be effectual to all that believe. Faith is the ordained means of actual interest and saving benefit in all the purchase of his blood. It is by faith in his blood, Ro 3:25. 3. That he might know Christ (Php 3:10): That I may know him, and the power of his resurrection, and the fellowship of his sufferings. Faith is called knowledge, Isa 53:11. Knowing him here is believing in him: it is an experimental knowledge of the power of his resurrection, and the fellowship of his sufferings, or feeling the transforming efficacy and virtue of them. Observe, The apostle was as ambitious of being sanctified as he was of being justified. He was as desirous to know the power of Christ's death and resurrection killing sin in him, and raising him up to newness of life, as he was to receive the benefit of Christ's death and resurrection in his justification. 4. That he might be conformable unto him, and this also is meant of his sanctification. We are then made conformable to his death when we die to sin, as Christ died for sin, when we are crucified with Christ, the flesh and affections of it mortified, and the world is crucified to us, and we to the world, by virtue of the cross of Christ. This is our conformity to his death.
II. The apostle had his heart upon heaven as his happiness: If by any means I might attain to the resurrection of the dead, Php 3:11.
1. The happiness of heaven is here called the resurrection of the dead, because, though the souls of the faithful, when they depart, are immediately with Christ, yet their happiness will not be complete till the general resurrection of the dead at the last day, when soul and body shall be glorified together. Anastasis sometimes signifies the future state. This the apostle had his eye upon; this he would attain. There will be a resurrection of the unjust, who shall arise to shame and everlasting contempt; and our care must be to escape that: but the joyful and glorious resurrection of saints is called the resurrection, kat exochen—by eminence, because it is in virtue of Christ's resurrection, as their head and first-fruits; whereas the wicked shall rise only by the power of Christ, as their judge. To the saints it will be indeed a resurrection, a return to bliss, and life, and glory; while the resurrection of the wicked is a rising from the grave, but a return to a second death. It is called the resurrection of the just, and the resurrection of life (Joh 5:29), and they are counted worthy to obtain that world and the resurrection from the dead, Lu 20:35.
2. This joyful resurrection the apostle pressed towards. He was willing to do any thing, or suffer any thing, that he might attain that resurrection. The hope and prospect of it carried him with so much courage and constancy through all the difficulties he met with in his work. He speaks as if they were in danger of missing it, and coming short of it. A holy fear of coming short is an excellent means of perseverance. Observe, His care to be found in Christ was in order to his attaining the resurrection of the dead. Paul himself did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ. "Let me be found in Christ, that I may attain the resurrection of the dead, be found a believer in him, and interested in him by faith," Observe,
(1.) He looks upon himself to be in a state of imperfection and trial: Not as though I had already attained, or were already perfect, Php 3:12. Observe, The best men in the world will readily own their imperfection in the present state. We have not yet attained, are not already perfect; there is still much wanting in all our duties, and graces, and comforts. If Paul had not attained to perfection (who had reached to so high a pitch of holiness), much less have we. Again, Brethren, I count not myself to have apprehended (Php 3:13), ou logizomai. "I make this judgment of the case; I thus reason with myself." Observe, Those who think they have grace enough give proof that they have little enough, or rather that they have none at all; because, wherever there is true grace, there is a desire of more grace, and a pressing towards the perfection of grace.
(2.) What the apostle's actings were under this conviction. Considering that he had not already attained, and had not apprehended, he pressed forward: "I follow after (Php 3:12), dioko—I pursue with vigour, as one following after the game. I endeavour to get more grace and do more good, and never think I have done enough: If that I may apprehend that for which also I am apprehended of Christ Jesus." Observe, [1.] Whence our grace comes—from our being apprehended of Christ Jesus. It is not our laying hold of Christ first, but his laying hold of us, which is our happiness and salvation. We love him because he first loved us, 1Jo 4:19. Not our keeping hold of Christ, but his keeping hold of us, is our safety. We are kept by his mighty power through faith unto salvation, 1Pe 1:5. Observe, [2.] What the happiness of heaven is: it is to apprehend that for which we are apprehended of Christ. When Christ laid hold of us, it was to bring us to heaven; and to apprehend that for which he apprehended us is to attain the perfection of our bliss. He adds further (Php 3:13): This one thing I do (this was his great care and concern), forgetting those things which are behind, and reaching forth to those things which are before. There is a sinful forgetting of past sins and past mercies, which ought to be remembered for the exercise of constant repentance and thankfulness to God. But Paul forgot the things which were behind so as not to be content with present measures of grace: he was still for having more and more. So he reaches forth, epekteinomenos—stretched himself forward, bearing towards his point: it is expressive of a vehement concern.
(3.) The apostle's aim in these actings: I press towards the mark, for the prize of the high calling of God in Christ Jesus, Php 3:14. He pressed towards the mark. As he who runs a race never takes up short of the end, but is still making forwards as fast as he can, so those who have heaven in their eye must still be pressing forward to it in holy desires and hopes, and constant endeavours and preparations. The fitter we grow for heaven the faster we must press towards it. Heaven is called here the mark, because it is that which every good Christian has in his eye; as the archer has his eye fixed upon the mark he designs to hit. For the prize of the high calling. Observe, A Christian's calling is a high calling: it is from heaven, as its original; and it is to heaven in its tendency. Heaven is the prize of the high calling; to brabeion—the prize we fight for, and run for, and wrestle for, what we aim at in all we do, and what will reward all our pains. It is of great use in the Christian course to keep our eye upon heaven. This is proper to give us measures in all our service, and to quicken us every step we take; and it is of God, from whom we are to expect it. Eternal life is the gift of God (Ro 6:23), but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home but by Christ as our way.
15-16
Warnings and Exhortations (62 AD)
警告與勸勉（主後六十二年）
¹⁵ 所以我們中間凡是完全人，總要存這樣的心；若在甚麼事上存別樣的心，神也必以此指示你們。
¹⁶ 然而，我們到了甚麼地步，就當照著甚麼地步行。
使徒既已提出自己為榜樣，便敦促腓立比人效法他。願可稱頌的保羅的心志也在我們裡面。我們在此看見他的心意如何；我們也當同心，並如他一般將心歸於基督與天堂。1. 他指出，這正是所有好基督徒所一致贊同的事——以基督為一切的一切，並將心歸於另一個世界。這便是我們所已達到的。好基督徒無論在其他事物上見解如何不同，在這事上卻是一致的：基督是基督徒的一切，贏得基督並在他裡面被尋見，關乎我們今生與來世的福氣。所以我們當照著同一規則而行，存同樣的心志。既已認定基督為我們的一切，活著就是基督。 讓我們同心向著標竿直跑，以天堂為目標。2. 這是好理由，說明那些在次要事上分歧的基督徒當彼此寬容，因為他們在主要的事上是一致的：*若在甚麼事上存別樣的心——*若你們彼此意見不同——在飲食、日子、以及猶太律法的其他事上見解不一——卻不可因此彼此論斷，因為你們如今既都以基督為中心，也都盼望不久以天堂為歸宿。至於其他有分歧的事，不必過分看重它們，*神也必以此指示你們。*無論你們在何事上意見不同，都當等候，直到神賜給你們更深的亮光——他必在他指定的時候如此作。在這期間，*你們到了甚麼地步，*就當在神的道上同行，在一切你們所贊同的大事上同心合意，並在你們意見不同的小事上等候進一步的亮光。」
英文原文
Warnings and Exhortations (62 AD)
¹⁵ Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.
¹⁶ Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.
The apostle, having proposed himself as an example, urges the Philippians to follow it. Let the same mind be in us which was in blessed Paul. We see here how he was minded; let us be like-minded, and set our hearts upon Christ and heaven, as he did. 1. He shows that this was the thing wherein all good Christians were agreed, to make Christ all in all, and set their hearts upon another world. This is that whereto we have all attained. However good Christians may differ in their sentiments about other things, this is what they are agreed in, that Christ is a Christian's all, that to win Christ and to be found in him involve our happiness both here and hereafter. And therefore let us walk by the same rule, and mind the same thing. Having made Christ our all, to us to live must be Christ. Let us agree to press towards the mark, and make heaven our end. 2. That this is a good reason why Christians who differ in smaller matters should yet bear with one another, because they are agreed in the main matter: "If in any thing you be otherwise minded—if you differ from one another, and are not of the same judgment as to meats and days, and other matters of the Jewish law—yet you must not judge one another, while you all meet now in Christ as your centre, and hope to meet shortly in heaven as your home. As for other matters of difference, lay no great stress upon them, God shall reveal even this unto you. Whatever it is wherein you differ, you must wait till God give you a better understanding, which he will do in his due time. In the mean time, as far as you have attained, you must go together in the ways of God, join together in all the great things in which you are agreed, and wait for further light in the minor things wherein you differ."
17-21
The Apostle Urges His Own Example (62 AD)
使徒以己為榜樣勸勉（主後六十二年）
¹⁷ 弟兄們，你們要一同效法我，也當留意看那些照我們榜樣行的人。
¹⁸ 因為有許多人行事是基督十字架的仇敵。我屢次告訴你們，現在又流淚地告訴你們：
¹⁹ 他們的結局就是沉淪；他們的神就是自己的肚腹。他們以自己的羞辱為榮耀，專以地上的事為念。
²⁰ 我們卻是天上的國民，並且等候救主，就是主耶穌基督從天上降臨。
²¹ 他要按著那能叫萬有歸服自己的大能，將我們這卑賤的身體改變形狀，和他自己榮耀的身體相似。
他以警告與勸勉結束本章。
I. 他警告他們不可效法誘惑者和惡師傅的榜樣（Php 3:18-19）：*有許多人行事……是基督十字架的仇敵。*請注意，
1. 有許多奉基督之名的人，卻是基督十字架及其計劃與宗旨的仇敵。他們的行事為人，比他們的信仰告白更確切地證明他們是怎樣的人。憑著他們的果子，就可以認出他們來（太七20）。使徒警告人防備這樣的人，(1.) 非常頻繁地：我屢次告訴你們。 我們對所受的警告如此不留心，實在需要一再重複。把同樣的話再寫一遍，於你們是妥當的（Php 3:1）。(2.) 滿懷感情地：現在又流淚地告訴你們。 保羅在合宜的場合是流淚的傳道人，正如耶利米是流淚的先知。請注意，舊的講章可以帶著新的感情來傳講；我們常常說的話，若仍帶著感情說，且自己仍受其感動，便可以再說。
2. 他指出那些是基督十字架仇敵之人的特徵。(1.) 他們的神就是自己的肚腹。他們只顧自己的肉體欲望。這是何等可悲的偶像崇拜——竟然為了討好肉體的欲望，而犧牲神的恩惠、良心的平安、以及永遠的福氣，這對任何人，尤其對基督徒而言，都是羞恥。貪食好酒的人以肚腹為神，他們所掛慮的盡在於討好它、供應它。敬虔之人對神所獻的敬奉，縱慾之人卻獻給自己的食欲。論到這等人，他說：這些人……只服事自己的肚腹（羅十六18）。(2.) 他們以自己的羞辱為榮耀。他們不僅犯罪，更以罪為誇口，以本當引以為恥的為榮。罪就是罪人的羞辱，尤其當被誇耀時更是如此。「他們以自己的瑕疵和可恥之處為自傲。」(3.) 他們專以地上的事為念。基督藉著他的十字架，要*將世界釘在我們身上，將我們釘在世界身上；*凡以地上的事為念的人，正是與基督的十字架並其大計劃背道而馳。他們嗜好地上的事物，對屬靈屬天的事毫無興趣。他們將心和感情放在地上的事物上；他們愛慕地上的事，甚至沉迷其中，並在其中寄托自信與滿足。他給他們這樣的描述，為要顯明基督徒若效法這等人的榜樣、被他們帶領偏離，是何等荒謬；並為要阻止我們如此行，便宣判了他們的結局。(4.) 他們的結局就是沉淪。他們的道路似乎愉快，死亡與地獄卻在盡頭等著。你們現在看為羞恥的事，當日有甚麼果子呢？那些事的結局就是死（羅六21）。效法他們是危險的，雖然那是順流而下；因為我們若選擇他們的道路，便有理由恐怕也得著他們的結局。他或許暗指猶太民族的全面毀滅。
II. 他以自己和弟兄們為榜樣，與這些惡榜樣相對立：弟兄們，你們要一同效法我，也當留意看那些照我們榜樣行的人（Php 3:17）。當以他們為你們效法的模式。他（Php 3:20）以他們對基督與天堂的關切來解釋自己：我們卻是天上的國民。請注意，好基督徒即便在地上，他們的國民身分也在天上。他們的國籍在那裏——politeuma。他好像在說：我們與那個世界有關係，是新耶路撒冷的公民。這世界不是我們的家鄉，那個才是。我們最大的特權和最深的關切都在那裏。並且，因為我們的國籍在那裏，我們的行事為人也在那裏；既與那個世界有關係，便與之保持交通。基督徒的生命在天上——他的元首在那裏，他的家鄉在那裏，他也盼望不久便在那裏；他求在上面的事； 他的心在哪裏，他的行事為人也在哪裏。使徒曾激勵他們效法他和其他基督的傳道人：「憑甚麼，」他們或說，「你們不過是一群貧窮、受人藐視、受逼迫的人，在世上毫不起眼，也沒有絲毫優勢；誰肯跟從你們？」他說：「不，我們卻是天上的國民。我們與另一個世界有著親密的關係和崇高的身分，並不如人所描述的那樣卑微可鄙。」與那些與基督相交的人相交，與那些國民身分在天上的人為伴，實在是美事。
1. 因為我們等候那位從天上來的救主（Php 3:20）：*並且等候救主，就是主耶穌基督從天上降臨。*他不在這裏——他已經升天，已經為我們進入幔內；我們期待他從那裏第二次再臨，將那新耶路撒冷的一切公民都招聚到他面前。
2. 因為在基督第二次再臨時，我們期待在那裏得著福樂與榮耀。我們的國民身分在天上，這實在有極好的理由，不僅因為基督如今在那裏，更因為我們盼望不久便在那裏：他要……將我們這卑賤的身體改變形狀，和他自己榮耀的身體相似（Php 3:21）。聖徒的身體有一種榮耀為他們存留，這要在復活時賜給他們。如今這身體至好不過是卑賤的身體——to soma tes tapeinoseos hemon——我們卑微之身的身體：它源自於土，靠土養活，又受許多疾病纏累，至終歸於死亡。況且，它常常是許多犯罪的因由和工具，被稱為取死的身體（羅七24）。或可理解為它躺在墳墓中時的卑賤；在復活時，它將被發現是何等卑賤的身體——化為朽壞與塵土；塵土仍歸於地（傳十二7）。但它將成為榮耀的身體；不僅復活得生命，更是復活得極大的益處。請注意，(1.) 這改變的範例，就是基督榮耀的身體；當他在山上變像時，臉面明亮如日頭，衣裳潔白如光（太十七2）。他帶著身體升天，為要在我們的本性中取得那產業為業，並且不僅作死裡首先復生的， 更作復活的眾子中的長子。*他預先定下……使他兒子在許多弟兄中作長子（羅八29）。(2.) 成就這改變的大能：按著那能叫萬有歸服自己的大能。 那裏有能力的大能——極大的能力、並大能的作為*（弗一19）。他能叫萬有歸服自己，遲早必將一切都歸入他的權下，這是我們的安慰。復活也要藉著這大能而成。在末日我要叫他復活（約六44）。願這話堅固我們對復活的信心：我們不僅有聖經——它向我們保證復活必將發生，我們更曉得神的大能， 能成就此事（太二十二29）。基督復活時正是神大能的一個榮耀彰顯，因此他按聖善的靈說，因從死裡復活，以大能顯明是神的兒子（羅一4）；我們的復活也必如此：他的復活既是我們復活的常存的證據，也是我們復活的範例。那時，救贖主國度的一切仇敵都必被徹底征服。不但那掌死權的——就是魔鬼（來二14），而且盡末了所毀滅的仇敵就是死（林前十五26），死被得勝吞滅的時候就到了（林前十五54）。
英文原文
The Apostle Urges His Own Example (62 AD)
¹⁷ Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.
¹⁸ (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:
¹⁹ Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)
²⁰ For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:
²¹ Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.
He closes the chapter with warnings and exhortations.
I. He warns them against following the examples of seducers and evil teachers (Php 3:18,19): Many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ. Observe,
1. There are many called by Christ's name who are enemies to Christ's cross, and the design and intention of it. Their walk is a surer evidence what they are than their profession. By their fruits you shall know them, Mt 7:20. The apostle warns people against such, (1.) Very frequently: I have told you often. We so little heed the warnings given us that we have need to have them repeated. To write the same things is safe, Php 3:1. (2.) Feelingly and affectionately: I now tell you weeping. Paul was upon proper occasions a weeping preacher, as Jeremiah was a weeping prophet. Observe, An old sermon may be preached with new affections; what we say often we may say again, if we say it affectionately, and are ourselves under the power of it.
2. He gives us the characters of those who were the enemies of the cross of Christ. (1.) Whose God is their belly. They minded nothing but their sensual appetites. A wretched idol it is, and a scandal for any, but especially for Christians, to sacrifice the favour of God, the peace of their conscience, and their eternal happiness to it. Gluttons and drunkards make a god of their belly, and all their care is to please it and make provision for it. The same observance which good people give to God epicures give to their appetites. Of such he says, They serve not the Lord Jesus Christ, but their own bellies, Ro 16:18. (2.) They glory in their shame. They not only sinned, but boasted of it and gloried in that of which they ought to have been ashamed. Sin is the sinner's shame, especially when it is gloried in. "They value themselves for what is their blemish and reproach." (3.) They mind earthly things. Christ came by his cross to crucify the world to us and us to the world; and those who mind earthly things act directly contrary to the cross of Christ, and this great design of it. They relish earthly things, and have no relish of the things which are spiritual and heavenly. They set their hearts and affections on earthly things; they love them, and even dote upon them, and have a confidence and complacency in them. He gives them this character, to show how absurd it would be for Christians to follow the example of such or be led away by them; and, to deter us all from so doing, he reads their doom. (4.) Whose end is destruction. Their way seems pleasant, but death and hell are at the end of it. What fruit had you then in those things whereof you are now ashamed? For the end of those things is death, Ro 6:21. It is dangerous following them, though it is going down the stream; for, if we choose their way, we have reason to fear their end. Perhaps he alludes to the total destruction of the Jewish nation.
II. He proposes himself and his brethren for an example, in opposition to these evil examples: Brethren, be followers together of me, and mark those who walk as you have us for an example, Php 3:17. Mark them out for your pattern. He explains himself (Php 3:20) by their regard to Christ and heaven: For our conversation is in heaven. Observe, Good Christians, even while they are here on earth, have their conversation in heaven. Their citizenship is there, politeuma. As if he had said, We stand related the that world, and are citizens of the New Jerusalem. This world is not our home, but that is. There our greatest privileges and concerns lie. And, because our citizenship is there, our conversation is there; being related to that world, we keep up a correspondence with it. The life of a Christian is in heaven, where his head is, and his home is, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is there will his conversation be. The apostle had pressed them to follow him and other ministers of Christ: "Why," might they say, "you are a company of poor, despised, persecuted people, who make no figure, and pretend to no advantages in the world; who will follow you?" "Nay," says he, "but our conversation is in heaven. We have a near relation and a great pretension to the other world, and are not so mean and despicable as we are represented." It is good having fellowship with those who have fellowship with Christ, and conversation with those whose conversation is in heaven.
1. Because we look for the Saviour from heaven (Php 3:20): Whence also we look for the Saviour, the Lord Jesus Christ. He is not here, he has ascended, he has entered within the veil for us; and we expect his second coming thence, to gather in all the citizens of that New Jerusalem to himself.
2. Because at the second coming of Christ we expect to be happy and glorified there. There is good reason to have our conversation in heaven, not only because Christ is now there, but because we hope to be there shortly: Who shall change our vile bodies, that they may be fashioned like unto his glorious body, Php 3:21. There is a glory reserved for the bodies of the saints, which they will be instated in at the resurrection. The body is now at the best a vile body, to soma tes tapeinoseos hemon—the body of our humiliation: it has its rise and origin from the earth, it is supported out of the earth, and is subject to many diseases and to death at last. Besides, it is often the occasion and instrument of much sin, which is called the body of this death, Ro 7:24. Or it may be understood of its vileness when it lies in the grave; at the resurrection it will be found a vile body, resolved into rottenness and dust; the dust will return to the earth as it was, Ec 12:7. But it will be made a glorious body; and not only raised again to life, but raised to great advantage. Observe, (1.) The sample of this change, and that is, the glorious body of Christ; when he was transfigured upon the mount, his face did shine as the sun, and his raiment was white as the light, Mt 17:2. He went to heaven clothed with a body, that he might take possession of the inheritance in our nature, and be not only the first-born from the dead, but the first-born of the children of the resurrection. We shall be conformed to the image of his Son, that he may be the first-born among many brethren, Ro 8:29. (2.) The power by which this change will be wrought: According to the working whereby he is able even to subdue all things unto himself. There is an efficacy of power, an exceeding greatness of power, and the working of mighty power, Eph 1:19. It is matter of comfort to us that he can subdue all things to himself, and sooner or later will bring over all into his interest. And the resurrection will be wrought by this power. I will raise him up at the last day, Joh 6:44. Let this confirm our faith of the resurrection, that we not only have the scriptures, which assure us it shall be, but we know the power of God, which can effect it, Mt 22:29. At Christ's resurrection was a glorious instance of the divine power, and therefore he is declared to be the Son of God with power, by the resurrection from the dead (Ro 1:4), so will our resurrection be: and his resurrection is a standing evidence, as well as pattern, of ours. And then all the enemies of the Redeemer's kingdom will be completely conquered. Not only he who had the power of death, that is, the devil (Heb 2:14), but the last enemy, shall be destroyed, that is, death, 1Co 15:26, shall be swallowed up in victory, 1Co 15:54.
他警告他們防備那些奉割禮的誘惑者（Php 3:1-3），並提出他自己作為榜樣：在此他列舉了他所棄絕的猶太身分的種種特權（Php 3:4-8），描述了他所揀選的內容（Php 3:9-16），最後以勸勉他們防備惡人、效法他的榜樣作為結束（Php 3:17-21）。