This week, we shall begin the study
of the Book of Philippians in the New Testament.
Philippians
You may want to consult some good
commentaries as to the background of this epistle, but for those who may not
have access to commentaries or a study Bible, it suffices to point out the following:
(1) Paul wrote this letter while in a Roman prison and he most likely died as a martyr a few years after this letter was written.
(2) The church in Philippi was probably established during Paul’s visit in Acts 16:14-34 (characters mentioned there include Lydia, the converted jailor and his household).
(3) This was a rather personal letter in which less was mentioned about heresies and more about his own intense pursuit of Christ.
(1) Although many might consider the greeting one that is standard to Paul’s letters, it does represent the genuine attitude of how Paul sees himself as a “doulos” (i.e. slave) of Christ Jesus and the people of God as “saints”.
a. If you also consider yourself as a “slave” of Christ Jesus, what should be the most important marks of your life? Try to think of at least three.
b. Look at the brothers and sisters around you in the church. Why did Paul call them saints and how should you, then, treat them?
(2) Repeatedly, Paul uses terms like “every time" (v. 3), “always” (v. 4) and “long for all of you” (v. 8) in describing his intercession for the church in Philippi. In fact, it appears that Paul also prays for many other churches (as evidenced by what he wrote in other epistles):
a. Why does Paul feel obliged to intercede for all these churches which he either founded, ministered to or only heard of (like the church in Colosse)?
b. How does he find the time to do so? (Was being in jail a likely reason? Why or why not?)
c. How might you emulate Paul’s example in this respect?
(3) Paul gives one of the reasons for such bonding between him and the church in v. 5, citing that they are partners (koinonia, i.e. sharing life in common) in the gospel. Are you in real “partnership” with brothers and sisters in the gospel? To be in true partnership (i.e. koinonia) in the gospel, what would it look like?
(4) Paul says that he has the church in Philippi in his heart and the reason is because they share in God’s grace with him in gospel ministry (v. 7). What is Paul referring to? (see 4:14-19; 2 Cor. 11:8-9)
(5) Paul shared one of the major emphases of his prayer for the church in vv. 9-11.
a. V. 9 is the content of this prayer: What is it and how special is this prayer?
b. V. 10 the reason of such a prayer: What is it and how important is it?
c. V. 11 seems to be the ultimate goal of this prayer: What is this ultimate goal?
(6) What is the main message to you today and how may you apply it to your life?
本週我們開始研讀新約腓立比書。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
腓立比書
腓立比書是保羅的「監獄書信」之一。一般解經家相信，這書信是保羅在羅馬監牢中所寫的（即主後60-62間）。腓立比教會是保羅與西拉等所建立的（徒16:14-34）；首批信徒包括了禁卒一家和賣紫色布的呂底亞。書信內容顯示保羅與腓立比教會有極其親切的關係，他所用的語調是份外的個人性。其他有關腓立比這羅馬軍署防城的資料，可從啟導本或其他福音派研經書籍中的注釋找到。
(1) 保羅書信的開始，看像是千篇一律，其實是語重心長的。他故意刻畫自己是基督耶穌的「奴僕」(按原文譯) ，又稱腓立比的信徒為「聖徒」：
a. 你是否看自己是基督耶穌的「奴僕」呢？若是「奴僕」，最重要的徵記應包括什麼？請列出三項。
b. 請看看身旁的弟兄姊姊，為何保羅稱他們為「聖徒」？既是「聖徒」，你應如何對待他們？
(2) 在這一段，保羅多次用「每逢」、「常」和「切切」等字句來道出他為他們代禱的心切。他也是常常為其他的教會代求的：
a. 為何保羅常常為其他的教會代求，甚至包括他從未到過的教會如歌羅西？(見西1:3ff)
b. 他那裡有這麼多時間呢？(是否因在監獄中他就有這份清閒呢？)
c. 你可怎樣仿效保羅？
(3) 保羅指出他之與腓立比的信徒有這份情誼，是因他們是他的「福音伙伴」 (“同心合意興旺福音”，原文是“福音伙伴” 之意—Koinonia in the gospel) 。你是否真的與弟兄姊妹為「福音的伙伴」？若真的如此，你怎樣活出這生命和角式？
(4) 保羅說：“你們常在我心中” ，原因是他們在福音事工上是「一同得恩」的(1:7) 。腓立比的教會是怎樣分擔保羅的福音事工？(參4:14-19; 2 林後 11:8-9)
(5) 保羅在第9-11節分享他代禱主要的內容：
a. 禱告的內容(1:9)：這內容是什麼？有何特別之處？
b. 祈求的原因(1:10)：原因何在？為何如此重要？
c. 禱告最終的目的(1:11)：這目的是什麼？
(6) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“In all my prayers for all of you, I always pray with joy because of your partnership in the gospel from the first day until now.’’ (Phil. 1:4-5)
While the letter to the church in Philippi resembles other epistles of the Apostle Paul with an exhortation about unity and caution against heresies, it is undoubtedly a very personal letter that reflects a deep love and friendship between him and this church which he founded during his imprisonment in Philippi (Acts 16:14-34). But being its founder is not the main reason for his particular love of this church: They had a continual “partnership in the gospel” with him (1:5), and Paul was very open about this continual partnership “from the first day” (1:5).
This is what he told the church in Corinth about the Philippians: “I robbed other churches by receiving support from them so as to serve you. And when I was with you and needed something, I was not a burden to anyone, for the brothers who came from Macedonia supplied what I needed. I have kept myself from being a burden to you in any way, and will continue to do so.” (2 Cor. 11:8-9) Macedonia is where the city of Philippi is situated.
Paul also mentions this support of their love in this letter to the church in Philippi as well: “Yet it was good of you to share in my troubles. Moreover, as you Philippians know, in the early days of your acquaintance with the gospel, when I set out from Macedonia, not one church shared with me in the matter of giving and receiving, except you only; for even when I was in Thessalonica, you sent me aid more than once when I was in need.” (4:14-16)
Indeed, from the first day, they have shared in God’s grace with him, whether he was in chains, or defending and confirming the gospel (1:7).
As a result, I am not surprised that Paul “always” prayed for them. However, when I think of other letters that Paul has written, including the one to the church in Colosse whom he has never met, he still “always” prayed for them (Col. 1:3). This speaks volumes of how he sees prayer as an integral part of the gospel ministry—we pray before we share the gospel; we pray as we share the gospel; and we pray after people have received the gospel. In Paul’s case, he prayed even for those churches with which he has not been able to share the gospel in person. What an example we need to emulate!
「每逢為你們眾人祈求的時候，常是歡歡喜喜的祈求。因為從頭一天直到如今，你們是同心合意的興旺福音。」(腓1:4-5)
雖然腓立比書像其他的保羅書信一樣，內容涉及教會的合一和駁斥異端，但在這信裡保羅流露著對這在苦難中建立的教會(見徒16:14-34)極深厚的感情。他對這教會如此特別深厚的感情郤不是因為這教會是他親自建立的，乃是因他們從頭一天起是與他“同心合意興旺褔音”(1:5)—原文的意思是：他們從開始就是保羅的“福音伙伴”。
我們可以從保羅對哥林多教會的話看到他們怎樣作他的“福音伙伴”：
“我虧負了別的教會，向他們取了工價來給你們效力。我在你們那裡缺乏的時候，並沒有累著你們一個人；因我所缺乏的，那從馬其頓(即腓立比教會)來的弟兄們都補足了。我向來凡事謹守，後來也必謹守，總不至於累著你們 。” (林後11:8-9)
保羅在這給腓立比書信中，同樣也有提到：
“然而，你們和我同受患難原是美事。腓立比人哪，你們也知道我初傳福音離了馬其頓的時候，論到授受的事，除了你們以外，並沒有別的教會供給我。就是我在帖撒羅尼迦，你們也一次兩次的打發人供給我的需用。” (腓4:14-16)
是的，這教會被建立之後，從頭一天，腓立比人就一直的在這傳福音的事工上與保羅“一同得恩”(1:7)，無論是在捆鎖或在辯明證明福音時。
故此，保羅常常為他們禱告是頂自然的事。但是，當我們也看其他的保羅書信，就是他寫給從未謀面的歌羅西教會，他也告訴他們：他是 “常常為你們禱告”的(西1:3)。這就給我們看到，保羅視禱告和福音事工的拓展是分不開的：傳福音前固然要禱告、傳福音時也必要禱告，人接受了福音後，也要不斷的為他們禱告。連不是自己直接參與建立的教會，保羅也帶著負擔的為他們禱告—我們實在需要向他學習！
Paul is indeed a “man with a big heart”:
(1) Was Paul’s imprisonment his deliberate choice or an involuntary outcome? (See Acts 26:32 in which he could have been freed had he not insisted on appealing to Caesar in Rome.)
(2) How did he look at his imprisonment (v. 12)?
(3) What proof did he give to support it (vv. 13-14)?
(4) How important was it to be able to share the gospel at the center of world-power at the time?
(5) Why were the Roman believers not intimidated by Paul’s imprisonment but were encouraged to proclaim the gospel “courageously and fearlessly”?
(6) What can you learn from Paul’s attitude when it comes to looking at the trials in your own life?
(7) Before Paul’s arrival in Rome, it is likely that they already had a local church:
a. Do you think that these Christian leaders were necessarily preaching the gospel out of the wrong motive before Paul’s arrival?
b. With Paul’s reputation, even in the palace, and the likely respect that he commanded from the local believers, what impact might he have had in the ministry and status of the existing local leaders?
c. What might these leaders do with their preaching that might “stir up trouble” for Paul?
(8) Can you think of any impure motives you might have in trying to evangelize others?
(9) How could Paul rejoice seeing others zealous for the gospel for the wrong reason (and perhaps being praised as well)? How and what can you learn from Paul in this respect?
(10) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
心胸寬大的保羅：
(1) 保羅是刻意的或是無可選擇的到羅馬呢？(參徒26:32：若保羅不是堅持上訴該撒會怎樣？) 。
(2) 保羅現在怎樣看自己的處境？(1:12)
(3) 他怎樣支持自己的看法？(1:13-14)
(4) 能在羅馬京城為主作見證為何如此重要？
(5) 為何羅馬的信徒未因保羅被囚而膽怯，反而越發放膽傳道？
(6) 從保羅身上，你可以學到怎樣看和面對你的試煉嗎？
(7) 相信保羅未到羅馬，當地已有地方教會：
a. 保羅未到前，你認有當地信徒領袖已是出於嫉妒分爭而傳福音嗎？
b. 以保羅的地位與傳講的恩賜，他的出現一定叫信徒興奮：這會怎樣影響教會當時的領袖呢？
c. 那出於嫉妒而傳福音的是怎樣的「加增（保羅）捆鎖的苦楚」？
(8) 你能想到其他不合神心意的傳福音心態嗎？(是指自己，不是別人)
(9) 為何保羅能看見別人雖傳福音出於不良動機而歡喜呢？你能嗎？你可以從保羅身上學個什麼功課？
(10) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“But what does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice.” (Phil. 1:18)
Given the prevalence of persecution against Christians in the 1st century, whether from the Jews or from the secular authorities, I tend to believe that the local Christian leaders were preaching the gospel out of “goodwill”, i.e. with the right motive of love.
However, it appears that with Paul’s arrival in Rome—with his reputation and Spirit-filled preaching, he must have instantly gained the respect of the local believers. Therefore, during the two full years that he preached and taught from this rented house (where he was under house arrest), I can imagine that he was always preaching to a jam-packed audience.
One would imagine that the local leaders would be elated. Instead, from the words of Paul we understand that it was just the opposite! They responded with preaching the gospel out of jealousy, trying to add to the suffering of Paul, yet Paul didn’t really care; he rejoiced simply because the gospel was still proclaimed.
I would not criticize these leaders so fast!
I once served with a famous preacher who was forced into retirement because of health issues. We were all worried not only for his health, but for the immediate future of the church. As it turned out, for whatever reason, this already successful church continued to grow in number upon his departure. One day, after preaching in our church as a guest speaker, he and I had a wonderful time catching up with each other, and our subject of conversation turned naturally to that big church where we used to serve together. He said with a chuckle, “It is really humbling”, referring to the rapid growth that the church had experienced after his departure.
I can fully identify with his feeling. More than once, I was compared to other preachers and ministers who were far more successful than I was, and I have to be honest, it was not a good feeling. But I have learned from the Apostle Paul that whether it was his ministry or his life, it has never been about him, only Christ and His gospel!
「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；」(腓1:18)
鑒於第一世紀初期教會都普通要面對逼迫，我以為在傳福音的努力上，信徒當然一定是出於愛心的—愛神、愛人是他們傳福音的動機。誰知這不是必然的。
當保羅初到羅馬時(徒28:16ff)，以他的名聲，加上所帶著聖靈的能力，一定立時得到本地信徒的敬重。故此，他住在租來的房子(其實是被軟禁)那兩年間“放膽傳講”和“教導”(徒28:31)，我想像得到，他的房子一定是擠滿了人。
我們總會以為當地的信徒和領袖全都會因此雀躍不已。誰知保羅說，竟有人是 “為要加增（他）捆鎖的苦楚”，帶著嫉妒而傳基督（腓1:15-17）。更叫人驚訝的是，保羅絕不介意，他竟說：“這有何妨呢？…無論怎樣，基督究竟被傳開了。”(1:18)
這些領袖的心態固然是錯的，但卻不是罕有的；因為驕傲與嫉妒是基督徒領袖的通病。
我曾與一位神重用的僕人同工。他雖然是很成功，但因身體的原故而被逼退下來。教會當然擔心如此興旺的事工，會否因他的離去而受重創。誰知，這原已十分興旺的教會，在他離去之後，竟增長得更快。有一次當我有機會遇見這位神僕與他聚舊，談到教會這激增的情況，他說：“這真是叫我感到極其謙卑。”
我明白他所言，因為不只一次的有人在我面前把我與那些更被神重用的人相比。老實的說，我心中是有點兒不是味道的感受。使徒保羅在此顯出他事奉的心態，就是不論是他的職事或是他個人也好，都不是重要的；他是以基督為中心、以福音為重的—it is never about him, only Christ and His gospel!
(1) Paul was sensing that his death might be imminent and he was wrestling with this possibility. If you “were” facing imminent death, what might be the things that you would be wrestling with? Would you pray for life, likely healing from your sickness? Why or why not?
(2) Paul was quite sure that the eventual outcome of his situation “will turn out for... (his) deliverance” (1:19) — deliverance could mean being freed from jail or his final salvation:
a. If it is the latter, why would this still give him courage?
b. What is the source of such strength? (v. 19)
(3) Paul looked at life and death and said, “For me to live is Christ and to die is gain” (v. 21). What did he mean by that?
(4) Paul eventually appeared to prefer life to death (v. 24). What was the reason for him to prefer to “remain in the body”? (vv. 24-26)
(5) If you also prefer the same, what might your reason be? How different is your reason from Paul’s?
(6) Paul pointed out that the church did have enemies, and as a church in Philippi (an important military outpost for Rome), the church would be facing persecution from both the secular/political authorities and also from Pharisaic Jews. In the face of persecution, what were the things that Paul urged the church to do (vv. 27-28)?
(7) Why was “oneness” so hard to achieve even though they were facing persecution (see 4:2 also)?
(8) Paul pointed out that God has granted us, “not only to believe on Him”, but also to “suffer” (v. 29). Were you told that suffering came with the territory of following Christ before your conversion? If you were told at the time of your decision to believe in Christ, would you have? Why or why not?
(9) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 保羅意味著自己有殉道的可能性，故此，他的內心是有所掙扎的。如果你是同樣的意味著死亡將近，你的掙扎會是什麼？你會否祈求生命的延續？為什麼？
(2) 保羅似乎知道自己「終必得救」(1:19) —不過這「得救」可指得釋放，也可指得見主面：
a. 如果是後者：為何仍能凡事放膽？
b. 力量從何來？
(3) 在這掙扎中，保羅說：「我活著就是基督，我死了就有益處」。這句話是什麼意思？
(4) 這掙扎的結果，似乎引至保羅選擇「在肉身活著」(1:24) ，是什麼原因呢？
(5) 如果這也是你的選擇，你的原因又是什麼？與保羅有分別嗎？
(6) 保羅指出教會是有「敵人」的(1:28) 。對腓立比教會而言，身處羅馬的駐防城(徒16:12) ，面對文化、政治和猶太人的迫害。保羅怎樣勸導他們？(見1:27-28)
(7) 為何一同面對外敵，教會仍不能合一，不能同有「一個心志」？(參4:2)
(8) 保羅提醒我們：「你們蒙恩，不但得以信服基督，並要為祂受苦。」你初信時是否知道這真理？如果當時有人這樣告訴你，你會否決志信主呢？為什麼？
(9) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“(F)or I know that through your prayers and God’s provision of the Spirit of Jesus Christ what has happened to me will turn out for my deliverance.” (Phil. 1:19)
Paul has found true partners in the gospel in the church in Philippi. This church, born in sufferings (Acts 16), continued to support Paul not only in financial needs (4:14-16; 2 Cor. 11:8-9), but in their prayers for Paul. Both have meant a lot to Paul and in his imprisonment, the latter was especially important to him.
In his letter to the church in Philippi, we can sense that Paul genuinely anticipated his execution by the Roman authorities. However, he has no fear of death. In fact, he said, “For to me to live is Christ and to die is gain” (1:21). If there is one who is fully prepared to face death, it would be the Apostle Paul.
However, as he reflected on his situation, and saw the need of the church (v. 25) and no doubt too, the need of the gospel, he said he was “convinced” that he would be delivered this time (1:19). In so saying, he quoted directly from Job 13:16 in saying that “this to me will result in salvation (or deliverance)” (literal translation of the original).
Job also said the same, except that he was referring to his insistence on his innocence in his sufferings and his determination to present his case before the Lord, and so he said, “And this to me will result in salvation (or deliverance)” (Job 13:15; literal rendering of LXX).
However, there is a big difference between Job’s situation and Paul’s. Job’s only hope was in the Lord, while all his friends had turned against him. His only petition was his appeal to his “Advocate on high” (Job 16:19)
On the other hand, Paul had true and faithful friends in the Philippian believers. Therefore, he could count on their “prayers and the help given by the Spirit of Jesus Christ” (1:19) and had confidence that “this to me will result in deliverance”.
Indeed, blessed are those who, like Paul, have people who are faithful enough to pray for them always.
I wonder who God might have put on your heart to pray for today.
「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。」(腓1:19)
腓立比教會確是保羅忠誠的「福音伙伴」。這在逼迫中誕生的教會（使徒行傳16），一直在金錢上支持保羅和他的事工（4:14-16; 林後11:8-9），更在禱告上為他代求。經濟上的支持固然是保羅需要的，但他更寶貴他們的代禱。
在腓立比書中，我們可以意會到保羅料到他至終是會在羅馬殉道的。但是他是無懼的，反而說：“因我活著就是基督，我死了就有益處。” （1:21）世上若有人真的是預備好面對死亡的話，保羅是其中一人。
但是，當他思想到當時福音和腓立比教會的需要時，他就說他“知道/convinced” 他是會得救的(1:19) 。這句話的原文是直接引用了約伯的話：“這要成為我的拯救” （伯13:16 —七十仕譯本）。
不過，約伯當時的光景與保羅的就絕對不同了。約伯惟一的希望固然在乎神；他所有的朋友都轉而攻擊他。他找不到同情他，為他禱告神的人；他惟有仰望「天上的中保」（伯16:19）。
保羅的光景就很不同。腓立比的信徒是他的摯友、愛他的「福音伙伴」，故此他知道藉著他們的“祈禱和耶穌基督之靈的幫助” ，“這……終必叫我得救” （1:19）。
是的，像保羅一樣，有被別人常常忠心代求的是有福的！
不曉得今天神把誰放在你心中，叫你為他（她）代求呢？
(1) Paul is speaking of authentic Christian fellowship in v. 1: What does it include?
(2) Paul implies that Christian fellowship can be done without being like-minded, without being in the same love and without being one in spirit and purpose. How can it be so? Examine yourself in light of Paul’s reminder here.
(3) Paul, in fact, suggests that the problem lies with wrong motives. What might they be? (v. 3a)
(4) What remedies does Paul suggest? (vv. 3b-4) How can you put his suggestions into action?
(5) Paul recognizes that the ultimate strength to achieve oneness is to adopt Christ’s attitude (the mind, in the original Greek). Read vv. 6-8 several times, reflecting on the following:
a. Jesus in nature and form is God: Can you write down 3 things or aspects of what is meant by being God?
b. Instead of holding fast to it, He emptied it: Of course, Jesus has not emptied His nature as God, but His “equality” with God. Write down 3 things concerning Christ’s equality with God that He “emptied Himself" of by becoming a man.
c. In place of this form, He took the form of a slave: Look at your notes on 1:1 about what it means to be a slave. What are three things that applied to Christ?
d. Being in fact in the likeness of man: What does taking the likeness of man mean to Christ, the Son of God?
e. He humbled himself, further, to be obedient till death: Why was death a further expression of Christ’s humility?
f. His death was not just of any form but death on the cross: For Christ, why did His death on the cross epitomize the ultimate act of obedience and humility? (Deut. 21:23; 1 Pet. 2:24)
(6) When you see Christ one day, what might be the first thing you want to tell Him and why?
(7) Vv. 9-11 is about the power of His name. What is in a name that is so important, and in His case, why does it carry so much power? How then should we treat His name, especially in our prayer to the Father? (Jn. 16:24)
(8) What is the "one thing" (the most important thing) that you should imitate of Jesus and how?
(9) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 保羅在2:1 論到信徒靈裡深一層的相交，這包括什麼？
(2) 他指出這些靈裡的相交，不一定是出於相同的意念、愛心和心思。有這可能嗎？請自省有否如此和原因何在。
(3) 保羅跟著指出導致「不相同」的原因是什麼？(2:3a)
(4) 保羅提出了什麼更正的良方？(2:3b-4) 你能怎樣行出來？
(5) 保羅認為最終極的更正乃在乎「以基督的心為心」(原文是基督的「意念/mind」) 。試反復思想2:6-8
a. 祂本有神的形像：什麼是神的形像(NIV譯為本性/nature)？試列出最少三方面。
b. 不強奪(即死抓不放) 與神的「同等」：什麼是與神同等？試列出最少三方面。
c. 反倒虛己(emptied it) ，取了奴僕的形像：什麼是奴僕的形像？試列舉三樣是耶穌基督所取上的。
d. 為什麼保羅以人的樣式與奴僕的形像相比？
e. 為何死亡是基督「卑微/謙卑」的表現？
f. 為什麼選擇「死在十字架上」是基督謙卑最終極的表現？（參申21:23; 彼前2:24）
(6) 當有一天你面對面見主時，你會第一句話向祂說什麼？
(7) 2:9-11提到「名」所帶的權柄。為何「名」能帶權柄？基督的「名」又帶著什麼權柄？既是這樣，我們應如何處理祂的名，特別在禱告的時候？(參約16:24)
(8) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“In your relationships with one another, have the same mindset as Christ Jesus.” (Phil. 2:5)
In urging the Philippian believers to learn from Christ’s humility, Paul expresses five aspects of Christ’s humility in a powerful poem. Allow me to reflect on these five aspects briefly with you:
(1) From God to Man: “Who, being in very nature God, did not consider equality with God something to be grasped”.
Since Paul has already pointed out that the “being” of Christ is God, what He has set aside in His incarnation, is not His nature, but His “equality” with God. This would point to the following aspects:
(a) His status is one that formerly caused angels to bow and worship, but now would make Him subject to the temptation of a fallen angel (Matt. 4). If Christ has maintained His equality with God in the heavenly court, Satan would not dare to come and challenge His status as the Son of God.
(b) His authority: He could have commanded angels to do His bidding, but He never did, even at the hour of His arrest (Matt. 26:53), Yes, angels had come to minister to Him, but that was the Father’s prerogative, not His (Lk. 22:43).
(c) His power: By the same token, although He did exercise His miraculous power in healing and in driving out demons, the Bible repeatedly attributes these powers as those of the Spirit of God (Matt. 4:1; Lk. 4:14, 18; Acts 10:38).
While Jesus Christ is always God, He let go of His equality with God for our sake.
(2) Being born as a Man: “being made in human likeness.”
The word for “made” is best translated as “born” (which is the same word); not only would that avoid the misunderstanding that Christ was somehow “created”, but would also point to how He has become a man—through being born from a woman. For God to become a man is a great humility already, but to be confined by time and space, to be a helpless babe who could not have survived without human help—how humiliating. What humility! Many immobile seniors live in tears and bitterness—they should think of Christ’s birth as a babe—a God who has to be dressed, bathed and fed!
(3) Taking on the nature of a Slave: “rather, He made himself nothing by taking the very nature of a servant.”
I do not need to belabor this point: We all know that a slave, in the olden days, owns nothing, and has no rights of any kind. As inspired by the Holy Spirit, David spoke on behalf of Christ, “But I am a worm and not a man” (Ps. 22:6). That sums up the very essence of what Christ has become for us!
(4) Submission to Death: “And being found in appearance as a man, He humbled Himself by becoming obedient to death".
While “death” itself speaks volumes of Christ’s humility in that a God who cannot die, died, but even death is an instant act, “submission” is a process, often an agonizing process, and that is what Christ was committed to at His birth and reaffirmed at His baptism and submitted to at the Garden of Gethsemane. Listen to the testimony of the author of Hebrews: “During the days of Jesus’ life on earth, He offered up prayers and petitions with fervent cries and tears to the one who could save Him from death, and He was heard because of His reverent submission. Son though He was, He learned obedience from what He suffered…” (Heb. 5:7-8)
(5) Death on the cross: "even death on a cross"!
Yes, “even”, not just because it was, according to Cicero, “the most cruel and horrifying death” (Barclay, John, 250), it was the most shameful death, evidence of man’s utter wickedness that deserves the curse of God: “for he that is hanged is accursed of God” (Deut. 21:23). That, perhaps, was one of the hang-ups of the Jews; they simply could not come to believe that a man so accursed by God would be the Son of God. The truth of the matter is, they were right: Jesus Christ was accursed by God, but not for His own sins, but ours!
I wonder what word you can use to describe Christ’s humility other than the one I used for the title of my reflection: “Extreme Humility!”
「你們當以基督耶穌的心為心：」(腓2:5)
在吩咐腓立比的信徒要“以基督的心為心” 時( 原文的心是指意念或思想），保羅把基督降卑之舉，從五方面（或可說五個步驟）作出分析。讓我與大家略思這五方面：
(1) “祂本有神的形像，不以自己與神同等為強奪的” ：
「本/being」是指到基督耶穌的本質，就是神。故此，基督耶穌並沒有放棄祂的本質，祂永為神；祂放棄的是與神的「同等/equality」，這就包括了
a. 祂的地位：祂本在天庭為天軍所敬拜的，但祂竟放棄這地位，連叛逆的天使也敢來試探祂，挑戰祂「神的兒子」的身份（太4）；
b. 祂的權柄：祂當然能吩咐天軍聽祂差遣，但在被捉拿的最後一刻，祂仍拒絕使用祂的權柄（太26:53）。天使確有在地上侍候祂，但這不是出於祂的要求（路22:43）；
c. 祂的神能：祂雖然常常使用神能來醫病趕鬼，聖經卻刻意的多次指出是出於聖靈的膏抹（路4:14, 18; 徒10:38）。
(2) “成為人的樣式” ：「成為」可譯（或說該譯）為降生/born，這就更說明基督耶穌不是搖身一變就成了人，乃是要與每一個人相同：先在母腹中渡過十個月，完全在無助的狀態，受盡時空的限制，然後被誕下，成為在沒有人照顧下就不能行動、不能穿衣、不能進食的嬰孩—這是可等的降卑！
(3) “反倒虛己，取了奴僕的形像” ：不用我說什麼，大家都曉得什麼是奴僕—絕對沒有任何權利和擁有權。大衛在聖靈感動之下，更代基督耶穌說：“但我是蟲，不是人” （詩22:6）—這就更深刻劃了祂的「虛己/self-emptying」；
(4) “存心順服，以至於死” ：基督耶穌的死固然道出祂的降卑是何等的超奇，因為神豈能死去？祂卻為我們而死！但死始終是立時一刻的，基督的死卻是一個煎熬的過程，藉著「順服」這二字來表明。這是祂降生時所委身的、在受浸時所肯定的、在客西馬尼所實踐的。希伯來書的作者就這樣作見證：“基督在肉體的時候，既大聲哀哭，流淚禱告，懇求那能救祂免死的主，就祂的虔誠蒙了應允。祂雖然為兒子，還是因所受的苦難學了順從。”( 來5:7-8) ；
(5) “且死在十字架上” ：是的，這“且” 字是用得合宜的，就像羅馬史家Cicero所言：被釘十字架而死是“最殘酷、可怕的死” （Barclay, John, 250）。這也是最受羞辱的死；對猶太人而言，是人罪大惡極，被神所咒詛的明證：“因為被挂的人是在神面前受咒詛的” （申21:23）。這正是猶太人不肯承認基督耶穌確是神兒子其中的一大因素。但他們只是對了一半，基督耶穌的死確與「罪大惡極」有關—但不是祂的罪，乃是世人—你和我—的罪！
我實在想不到合宜的字詞來形容基督耶穌這樣的降卑，只能用「無比」來形容。不曉得你有更適合的形容詞沒有？
(1) Paul continued here, after the marvelous hymn of praise of Christ’s obedience and exultation, and commended the church for their past obedience as well (i.e. they indeed have followed Christ), and urged them to continue to “work out” their salvation (v. 12).
a. Why do we have to still work out our salvation? Are we not saved already?
b. What is meant by “working out”?
c. Why should we be in fear and trembling? (see the world we are in v.15) Of what?
(2) The respective roles in working out our salvation (v. 13):
a. What is God’s role?
b. What is our role as far as Paul is concerned, and how should we work “with” God then?
c. What then do you understand by “salvation”? (see Note below)
(3) From v. 14 onward, Paul elaborates on the specifics of “working out” our salvation:
a. What is the ultimate goal in “working out our salvation”? (v. 12a)
b. What is its ultimate effect? (v. 15b)
c. Why then did Paul cite “without complaining or arguing” as “the” admonishment to this effect?
d. How would complaining or arguing taint our blamelessness and purity as children of God?
e. How then would such actions distinguish us from the world and cause us to shine?
(4) A personal appeal (vv. 16-18)
a. How does such a personal appeal speak to the relationship between Paul and the believers in Philippi?
b. How does such a personal appeal speak to the “attitude” or “mind” of the Apostle in being the “slave” of Christ Jesus? (1:1)
(5) What is the main message to you today and how may you apply it to your life?
Note:
“A great deal of ink has been spilt over this passage, as to whether ‘salvation’ has to do with the individual believers or with the corporate life of the community. But this is a false dichotomy. The context makes it clear that this is not a soteriological text per se, dealing with ‘people getting saved’ or ‘saved people persevering’. Rather, it is an ethical text, dealing with ‘how saved people live out their salvation’ in the context of the believing community and the world” (Fee, NICNT, 234-5); hence Fee’s use of the term, to “flesh it out” (Fee, 230).
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 在向基督的順服和謙卑發出極偉大的讚美詩歌後，保羅稱讚腓立比教會是「常順服的」，又勉勵他們要作成「得救的工夫」：
a. 信主時豈不是已得救了嗎？為何還要「作成」這得救的工夫？
b. 「作成」—”to work out” 是什麼意思？
c. 為何更要“當恐懼戰兢” 的去作？(參2:15我們身處在怎樣的世代)
(2) 作成「得救的工夫」包括(2:13):
a. 神的工作或位份是什麼？
b. 我們的工作或位份是什麼？
c. 保羅在此所言「得救」的意思是什麼？(參下註)
(3) 由2:14開始，保羅就論到作成「得救的工夫」的實踐：
a. 最終的目的是什麼？(2:15a)
b. 最終的結果是什麼？(2:15b)
c. 為何保羅在此特特提出「不要發怨言」和「起爭論」？
d. 這些如何叫神的兒女不能活出無可指摘，和誠實無偽的生命？
e. 能「不要發怨言」和「起爭論」又如何叫我們與這世代有別？
(4) 保羅個人性的勸勉(2:16-18)
a. 這勸勉怎樣叫我們領會到保羅與腓立比教會特別的關係？
b. 這關係如何叫我們領會到保羅作「基督耶穌僕人」的心態？(1:1)
(5) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：“已有不少筆墨耗盡在討論這裡的「得救」，究竟是指個人的救恩，還是信徒整體的救恩。其實這些爭論都放錯了重點。從上文下理很清楚表示是與「救恩論」無關的。它並非論及’怎樣得救’ 或是‘得救後如何堅持到底’ ；乃是與德行有關，指出‘得救的人’ 與信徒這群體，如何在這世界上‘活出這得救的生命”( 費高登, NICNT, 2345) 。就如費高登所言，保羅是叫信徒把救恩在肉身活出來(flesh it out) 。
“…continue to work out your salvation with fear and trembling”. (Phil. 2:12)
I have already quoted Gordon Fee’s right-minded commentary in today’s Scriptural Reflection to allay our fear that we might lose our salvation or that we have not been “saved” unto eternal life upon our putting our trust in Jesus Christ alone as our Lord and Savior. As Gordon Fee puts it, the context is an ethical one in which Paul urges the believers to “flesh out their life together in Philippi” (Fee, 230).
However, Paul’s admonition carries a rather stern warning, and that is “work out your salvation with fear and trembling” (2:12). While fear and trembling in most cases refer to having to face the awesome God which some opine that it refers to 2:9-11 when one day, every knee will bow and every tongue will confess that Jesus is Lord. However, that seems to denote a time of jubilant worship, and not a picture for fear and trembling.
Within the context of this admonition to “flesh out” our salvation is clearly the reality of the believers living in a “warped and crooked generation” (2:15). Just like the daughters of Lot who were living in the warped and crooked generation of Sodom and Gomorrah, we know the outcome of their ethical lives. Instead of living out the faith of their father, Lot, they succumbed to the cultural influence of their generation and ended up committing incest with their father (Gen. 19:33ff). Their deeds were not only “warped and crooked”; the result was tragic in that the girls gave birth to the ancestors of the Moabites and the Ammonites who had not only become traditional enemies of the Israelites, but also their enticers to sin against the Lord. This is sufficient cause for “fear and trembling”.
「就當恐懼戰兢做成你們得救的工夫。」(腓2:12)
在今天經文默想的資料中，我已引用費高登的解釋來除去我們的恐懼，以為信主後或會失去救恩，或是真心悔改接受主耶穌為救主和主宰後尚未得救。像費教授所指出，保羅在這裡是以道德觀的角度來吩咐腓立比的信徒要一起活生生的活出他們的生命—“to flesh out their life together in Philippi”(Fee, 230) 。
不過，保羅這吩咐是帶著一個相當嚴重的警告的，就是叫他們“當恐懼戰兢做成你們得救的工夫”(2;12) 。聖經提到恐懼戰兢時，通常是論到神的可畏，因而一些解經家認為保羅是承接上文（2:9-11），有一天萬膝要跪拜、萬口要稱基督基督為主。不過，這段所形容的是極歡樂、敬畏的時候；重點似乎並非在基督的可畏。
故此，按上文下理的講論，保羅吩咐信徒要“活出” 這救恩的環境正是個 “彎曲悖謬的世代” （2:15），正如羅得的女兒昔日所活在的所多瑪和蛾摩拉一樣。我們也知道她們當時所受到道德生活的影響。她們並沒有活出父親的信仰，反而受那世代道德文化所影響，及後竟與父親幹出亂倫的事（創19:33ff）。她們所作的不但是“彎曲悖謬的” ，更帶來可怕的後果。這兩個女兒因亂倫所生的成了摩押和亞捫人的始祖。這兩國不但成為以色列人歷代的仇敵，更引誘他們離開神。故此，信徒在這樣的世代活著，豈不需“恐懼戰兢” 嗎？
2:19-24—Timothy
(1) Why does Paul see that it is necessary to give an explanation for not sending Timothy to deliver this letter to the Philippians?
(2) When it comes to their relationship with the Philippians, in what way does Paul say that he had no one else like him among Paul’s co-workers? (v. 20)
(3) In serving with Paul, how does Timothy distinguish himself? (vv. 21-22)
(4) What appears to be the reason that Paul could not have sent Timothy away to the Philippians at that point? (vv. 23-24)
(5) What was the most admirable quality of Timothy as far as you are concerned? Why?
(6) How might you be a “Timothy”?
2:25-30—Epaphroditus
(7) Why did the church in Philippi send him to Paul in the first place?
(8) What does this say about the church in Philippi?
(9) What happened to Epaphroditus as he went to minister to Paul on behalf of the church? (vv. 27, 30)
(10) Why does Paul choose to send him instead of Timothy to be the bearer of this letter? (vv. 26 -28)
(11) What do you think happened that has caused Paul to call him his “brother, co-worker and fellow solider”? (v. 25)
(12) Based on the way the church in Philippi related to Paul and Epaphroditus, what kind of a church is the church in Philippi?
(13) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
2:19-24—提摩太
(1) 為何保羅在此覺得需要解釋他差派以巴弗提而不是提摩太到他們當中？
(2) 為何保羅說（就與腓立比人的關係上）他沒有別的同工？(2:20)
(3) 在與保羅同工時，提摩太有什麼特出之處？(2:21-22)
(4) 保羅此時不能差派提摩太到他們當中的原因是什麼？(2:23-24)
(5) 提摩太的生命那一點是你最欣賞的呢？
(6) 你怎樣能成為一個“提摩太” ？
2:25-30—以巴弗提
(7) 腓立比教會派他到保羅處的原因是什麼？
(8) 你對這教會有什麼評價？
(9) 以巴弗提在事奉中出了什麼事？(2:27, 30)
(10) 現在保羅差他而不差提摩太的另一個原因是什麼？(2:26-28)
(11) 為何保羅現在竟稱他為「我的兄弟，與我一同做工，一同當兵，是你們所差遣的(所差遣的即使徒之意)」(2:25) ？
(12) 這給我們看到腓立比是怎樣的一個教會？
(13) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“(B)ecause he almost died for the work of Christ, risking his life to make up for the help you could not give me.” (Phil. 2:30)
“..In this testimonial every word is carefully chosen. Epaphroditus was his brother, his fellow-worker, and his fellow-soldier. As Lightfoot puts it, Epaphroditus was one with Paul in sympathy, one with him in work, one with him in danger. He in truth had stood in the firing-line. Then Paul goes on to call him your messenger and the servant of my need. It is impossible to supply the flavour of these words in translation.
“The word Paul uses for messenger is apostolos. Apostolos literally means anyone who is sent out on an errand, but Christian usage had ennobled it and by using it Paul by implication ranks Epaphroditus with himself and all the apostles of Christ.
“The word he uses for servant is leitourgos. In secular Greek this was a magnificent word. In the ancient days in the Greek cities there were men who, because they loved their city so much, at their own expense undertook certain great civic duties…These men were the supreme benefactors of the state and they were known as leitourgoi.
“Paul takes the great Christian word apostolos and the great Greek word leitourgos, and applies them to Epaphroditus. ‘Give a man like that a welcome home,’ he says. ‘Hold him in honour for he hazarded his life for Christ.’
“…There is a word in this passage which later had a famous usage. The Authorized Version speaks of Epaphroditus not regarding his life; the Revised Standard Version uses risking his life; we have translated it hazarding his life. The word is the verb paraboleuesthai; it is a gambler’s word and means to stake everything on a turn of the dice. Paul is saying that for the sake of Jesus Christ Epaphroditus gambled his life. In the days of the Early Church there was an association of men and women called the parabolani, the gamblers. It was their aim to visit the prisoners and the sick, especially those who were ill with dangerous and infectious diseases. In A.D. 252 plague broke out in Carthage; the heathen threw out the bodies of their dead and fled in terror. Cyprian, the Christian bishop, gathered his congregation together and set them to burying the dead and nursing the sick in that plague-stricken city; and by so doing they saved the city, at the risk of their lives, from destruction and desolation.
"But there should
be in the Christian an almost reckless courage which makes him ready to gamble
with his life to serve Christ and men.”
(Barclay, DDBS, Philippians, 49-50)
「因他為做基督的工夫，幾乎至死，不顧性命，要補足你們供給我的不及之處。」(腓2:30)
“這見證的字眼是小心挑選的。以巴弗提是他（保羅）的兄弟、他的同工和與他同當兵的。如解經家Lightfoot所指出，以巴弗提是與他同心、同工、同共患難的。其實，他是站在槍彈線上。保羅更稱他是你們所差遣的，也是供我需用的僕人。這段話的意味是難以繙譯出來的。
保羅用apostolos來論到他的被差，這字的直譯是指任何被差者，但對基督徒而言，那是一個專有、高貴的用詞。保羅用它來把以巴弗提與自己並列，與所有基督的使徒相等。
保羅用leitourgos來論到他僕人的身份(譯者註：和合本沒有把這字繙出來，只說他是那供需用的) 。這字在希臘文社會上是不簡單的。在古代希臘的城市中，往往有人因甚愛自己的城市，自費為城市作建設……他們是城市的大恩人，被稱為leitourgoi(leitourgos的眾數) 。
保羅就用基督徒所寶貴的apostolos和希臘社會所敬重的leitourgos來形容以巴弗提，並叫腓立比教會‘歡歡樂樂的接待他，而且要尊重這樣的人，因他為作基督的工夫，幾乎至死。’
……這段裡有一個字是後世人常引用的。英欽定本譯為以巴弗提是不顧性命（與和合本一樣）；修訂本譯為冒死；這裡（指Barclay的註釋）譯為把生命冒險。這字的原文是paraboleuesthai—是賭博上的用語，是孤注一擲的意思。在早期的教會中就有一群信徒被稱為parabolani—投注者。他們專作監獄和醫院的探訪，特別探望那些病危和染上傳染病的人。在主後252年，有瘟疫在Carthage（位於北菲）漫延，人都把屍體棄掉，在恐慌中逃離。當時的基督教主教Cyprian把會眾齊集起來，一起去把屍體收斂、埋葬，並照顧這被瘟疫圍困的城市；因著他們冒上生命的危險，這城市從毀壞和滅亡中得拯救過來。
基督徒的生命是需要有這種冒險的勇氣，使他隨時準備為基督和別人孤注一擲。” （Barclay, DDBS, Philippians, 49-50）
(1) “Joy” appears to be one of the emphases of this letter (see 4:4). Was there a reason for the church in Philippi not to rejoice? Is there a reason for you not to rejoice in the church? Yet, Paul admonished us to rejoice. He did not appear to give us any reason, except to urge us to rejoice “in the Lord”. Is it good enough for you to rejoice? Why or why not?
(2) Paul does not even hold any grudges against those who preach the gospel out of wrong motives (1:15ff) , but he calls these people “dogs” as they apparently insisted on circumcision as part of salvation. Read Galatians 5:2-6. Can you summarize in one sentence why was Paul so bitterly against those who insisted on observing circumcision?
(3) What is meant by “confidence in the flesh”? Apart from observing circumcision, is there anything you can think of that might also amount to “confidence in the flesh”?
(4) The “credentials” of Saul — reflect also on things that we might still boast about, trust in or love as Christians other than in Christ:
a. Circumcised exactly on the 8th day. What is so special about it? (see Gen. 17:3-14) What might be our equivalent today?
b. Born as a Jew, from the tribe of Benjamin: Which king of Israel came from this tribe? (1 Sam. 10:21ff) What might be our equivalent boast today?
c. A Hebrew of Hebrews: The pride of being “pure breed”. What might be the equivalent pride you have today?
d. A Pharisee: What were the Pharisees known for? What kind of pride is this? (Jn. 3:1, 10)
e. Persecutor of the Christian church: He had a misplaced zeal for God (Acts 8:3). What might be the equivalent today?
f. Faultless adherent to the Law: Saul was proud to be a moral person. How might we exhibit the same pride today?
Why did Saul so eagerly pursue these “credentials” before he met Christ? Why did he consider these to be his “profit”? What profit was there?
(5) Honestly examine your life: What are the things that you are pursuing that you consider, consciously or subconsciously, as being profitable to you? In your soul-searching, use the following questions to gauge if you are pursuing them:
a. Do any of those credentials mentioned above happen to be a reason for pride for you as well?
b. Is there anything below that describes how you are preoccupied in your life?
- A matter that causes you to worry quite a bit
- A heavy weight on you
- Something that takes up the bulk of your time regularly
- Something that you are most afraid to lose
- Something that you do not have and yet you covet
(6) Given all this prideful past, why would God choose such an arrogant person to be His “Apostle to the Gentiles”? What does it prove?
(7) Why did Paul consider these former credentials a “loss” and even “rubbish”, now that he has “the surpassing greatness of knowing Christ Jesus”?
(8) Can you echo Paul in saying that it is a “surpassing greatness” in knowing Christ? And what should you now look at as a “loss” or even “rubbish”?
(9) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 「喜樂」似乎是這書信的重點之一(亦參4:2) 。你以為腓立比教會當時有值得喜樂之處嗎？今日你的教會又有值得喜樂的地方嗎？雖然在這裡保羅沒有指出當喜樂的原因，他所強調的是「要靠主喜樂/rejoice in the Lord」。這是什麼意思？
(2) 保羅連那些存嫉妒傳福音的人(1:15ff) 也沒有苛責，卻在此以「犬類/狗」來責備那些堅行割禮者。請參閱加拉太書5:26，解釋為何保羅如此強硬的斥責他們？
(3) 「靠肉體/confidence in the flesh」是什麼意思？除堅行割禮外，你可想到今日「靠肉體/confidence in the flesh」的意識或行為嗎？
(4) 保羅在此列出他以前所誇、所倚賴、所寶貴的事：讓我們藉此反思：
a. 第八天受割禮 (參創17:3-14) ：這有何可誇之處？今日我們類似的誇口是什麼？
b. 以色列、便雅憫支派：那個以色列王是從便雅憫而出的？(參撒上10:21ff) 今日我們類似的誇口是什麼？
c. 希伯來人所生的希伯來人(純種之意) ：今日我們類似的誇口是什麼？
d. 法利賽人：他們所誇的是什麼？(參約3:1, 10)
e. 迫逼教會：這種過份的自義，今日我們也有相仿的行為嗎？
f. 無可指摘(道德高超) ：今日我們在什麼事上也會顯出這種的驕傲？
為什麼保羅在認識主前如此看重這些東西？
為什麼他以這些為「有益/profit」？
(5) 請同樣的自省，今日你以什麼東西為「有益/profit」:
a. 保羅以前所自豪的有那些是你同樣感到自豪的呢？
b. 今日你所記罣的是什麼？
c. 什麼成為你心頭的重壓？
d. 什麼佔了你甚多的時間和精神？
e. 什麼是你最怕失去的？
f. 什麼是你最貪愛的？
(6) 看到保羅以前自豪的種種，你同意神特特揀選他作外邦的使徒是最適合不過的嗎？為什麼？你有否想過，你過去的失敗也可以成為神可用你之處？
(7) 保羅為何以認識基督為至寶就能把以前所愛的看為有損甚至是糞土？
(8) 這是否也是你確實的寫照？你今天該以為糞土的是什麼？
(9) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“What is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord...” (Phil. 3:8)
As I reflect on this familiar passage in Philippians 3, I cannot help but see in me still many things that I take pride in, trust in, and love even though I have come to know the Lord Jesus — my love for comfort and ease, my trust in my gifts and talents, and my pride in knowledge, both biblical and secular. The words of Dr. Houston, my former teacher, rang in my ear again, “How can we make a career out of our crucified Lord?”
In this case, it is not so much making a career out of our Lord, but not counting all things a loss and considering all my pride and boasting rubbish as I should, compared to “the surpassing greatness of knowing Christ Jesus my Lord” (3:8)
Ringing in my ear is also the lyric of a
hymn that accompanied many of the mornings when I walked to school in my
college years:
When I Survey the Wondrous Cross
When I survey the wondrous cross
On which the Prince of glory died,
My richest gain I count but loss,
And pour contempt on all my pride.Forbid it, Lord, that I should boast,
Save in the death of Christ my God!
All the vain things that charm me most,
I sacrifice them to His blood.
「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；」(腓3:8)
當再次讀到這段熟悉的經文(即腓立比書3:8) 時，不禁再看到自己尚有甚多是我自以為傲、不知不覺中信靠了、甚至愛慕著的東西—包括愛上了安舒、信靠了自己的才智和恩賜、和在學識，甚至聖經的知識上的驕傲。這時，我又想起了James Houston老師的警語：“我們豈可把被釘的主作為我們的職業！”
當然，我們或許未至如此，但若沒有看萬事為有損，沒有視所自傲、誇口的為糞土，更沒有以認識我主基督耶穌為至寶的話—是可憐、可悲的。
在徒步返學院的年間，我常用以下Isaac Watts的詩歌來提醒自己這方面的。讓我今天與你們分享首兩節作互勉：
每逢思想奇妙十架
榮耀之主在上懸掛
萬般尊貴頓看有損
從前所誇今覺鄙下
求主禁我別有所誇
但誇我主代贖十架
從前所慕虛榮假樂
今因主血甘盡丟下