1608 英翻中(腓力比書第九課) LET’S WIN THE RACE! 讓我們贏得這場比賽! 07/06/2026

1608 英翻中(腓力比書第九課)  LET’S WIN THE RACE!  讓我們贏得這場比賽!     07/06/2026

Lesson nine                LET’S WIN THE RACE!                 Philippians 3:12–16
第九課                        讓我們贏得這場比賽！                  腓立比書 3：12-16 

        Most people read biographies to satisfy their curiosity about great people, hoping also that they may discover the “secret” that made them great. I recall sitting in a grade school assembly program many years ago, listening to an aged doctor who promised to tell us the secret of his long, healthy life. (At one time he was a physician to the president of the United States. I’ve forgotten which one, but at that stage in my life, it seemed it must have been Washington or Jefferson.) All of us sat there with great expectation, hoping to learn the secret of a long life. At the climax of his address, the doctor told us, “Drink eight glasses of water a day!”                                                       很多人都為了滿足對偉人的好奇心，而閱讀他們的傳記，也希望能從閱讀中發現成為偉人的“秘密”。記得多年前，我坐在小學的一個集會中，聽一位年邁的醫生承諾，他會告訴我們長壽健康生活的秘訣。 （他曾經是美國總統的醫生。忘記是哪位，但在小候時的記憶裡，似乎是華盛頓，或杰斐遜。）所有人都滿懷期待地坐在那裡，希望知道長壽秘訣。在演講高潮時，醫生告訴我們，“每天喝八杯水！”

        In Philippians 3, Paul gave us his spiritual biography, his past (Phil. 3:1–11), his present (Phil. 3:12–16), and his future (Phil. 3:17–21). We have already met Paul “the accountant,” who discovered new values when he met Jesus Christ. In this section we meet Paul “the athlete” with his spiritual vigor, pressing toward the finish line in the Christian race. In the final section we will see Paul “the alien,” having his citizenship in heaven and looking for the coming  Jesus Christ. In each of these experiences, Paul was exercising the spiritual mind; he was looking at things on earth from God’s point of view. As a result, he was not upset by things behind him, around him, or before him — things did not rob him of his joy!
腓立比書第 3章，保羅述說他的屬靈傳記，他的過去（腓 3:1-11）現在（腓3:12-16）和未來（腓3:17-21）。我們已經知道保羅的“生世”，他在遇到耶穌基督時發現生命新的價值觀。在本段章節中，保羅談到“運動員”，他屬靈活力充沛，在基督徒的比賽中，向終點直奔。 在最後一段裡，將看到“外星人”保羅，他在天堂擁有公民的身份，並等待即將再來的耶穌基督。在每次的經歷中，保羅都在鍛煉他屬靈的心志；他是從上帝的角度來看地球上的事。 結果，他不為身後的，四周的當前的事而煩惱。沒有事能奪走他的喜樂！
 
         In his letters, Paul used many illustrations from the world to communicate truth about the Christian life. Four are prominent: the military (“Put on the whole armor of God”), architecture (“You are the temple of God”), agriculture (“Whatsoever a man sows, that shall he also reap”), and athletics. In this paragraph, it is Paul the athlete. Bible students are not agreed as to the exact sport Paul was describing, whether the footrace or the chariot race. Either one will do, but my own preference is the chariot race. The Greek chariot, used in the Olympic Games and other events, was really only a small platform with a wheel on each side. The driver had very little to hold on to as he raced around the course. He had to lean forward and strain every nerve and muscle to maintain balance and control the horses. The verb “reaching forth” in Philippians 3:13 literally means “stretching as in a race.”
在他的書信中，保羅使用許多來自世界的例證，來闡釋有關基督徒生活的真理。有四件突出的事：軍事（“穿上上帝的全副軍裝”），建築（“你是上帝的殿”），農業（“人種的是什麼，收的也是什麼”），和體育。在這一段中，運動員是保羅。對於保羅所描述有關的運動項目，無論是賽跑還是戰車賽，聖經研究者並沒有達成一致意見。任何一種都行，但我的偏好是戰車比賽。用於奧運會和其他比賽的希臘戰車，實際上只是兩邊各有一個輪子的小平台。駕駛人在賽道上奔跑時，幾乎沒有什麼可以緊緊抓住的東西。他不得不身體前傾，繃緊每一根神經和肌肉，以保持賽車的平衡，並控制馬匹。腓立比書 3章13節中的動詞“得著”的字面意思是“向著標竿直奔”。
 
         It is important to note that Paul was not telling us how to be saved. If he were, it would be a picture of salvation by works or self-effort, and this would contradict what he wrote in the first eleven verses of Philippians 3. In order to participate in the Greek games, the athlete had to be a citizen. He did not run the race to gain his citizenship. In Philippians 3:20, Paul reminded us that “our conversation [citizenship] is in heaven.” Because we are already the children of God through faith in Christ, we have the responsibility of “running the race” and achieving the goals God has set for us. This is a graphic picture of Philippians 2:12–13: “Work out your own salvation … for it is God which worketh in you.” Each believer is on the track; each has a special lane in which to run; and each has a goal to achieve. If we reach the goal the way God has planned, then we receive a reward. If we fail, we lose the reward, but we do not lose our citizenship. (Read 1 Cor. 3:11–15 for the same idea, only using architecture as the symbol.)
重要的是保羅並沒有告訴我們他如何得救。若是有的話，那將是幅藉由行為或自我努力得救的畫面，這與在腓立比書 3章 11 節中，他所寫的內容相矛盾。 為了參加希臘運動會，運動員必須是公民。他沒有因參加比賽以獲得公民身份。在腓立比書 3章20節中，保羅提醒我們“我們屬於 [公民身份] 天上的”。已經因為信基督而成為上帝的兒女，所以有責任“奔跑”，並實現上帝為我們設定的目標。這是腓立比書 2 章 12至13兩節的畫面：“要作成你們得救的工夫…都是上帝在你們心裡運行。”每個信徒都在軌道上；每人都有特定的軌道供以賽跑；並且每人都有要實現的目標。如果我們按照上帝計劃去達到目標，那麼就會得到獎賞。如果失敗了，我們會失去獎賞，但不會失去我們天國的公民身份。 （讀  林前 3:11-15 以獲得相同的想法，僅使用工程作為符號。）
 
         All of us want to be “winning Christians” and fulfill the purposes for which we have been saved. What are the essentials for winning the race and one day receiving the reward that is promised?
我們所有的人都想成為“得勝的基督徒”，並實現得救的目的。贏得多麼必要的比賽，將來並得到應許的獎賞？
 
1.  Dissatisfaction (3:12–13a)
1.  不滿意（3:12-13節上半段）
 
         “Not as though I had already attained!” This is the statement of a great Christian who never permitted himself to be satisfied with his spiritual attainments. Obviously, Paul was satisfied with Jesus Christ (Phil. 3:10), but he was not satisfied with his Christian life. A sanctified dissatisfaction is the first essential to progress in the Christian race.
“不是說我已經達到了！”這是偉大的基督徒的聲明，他從不滿足於自己屬靈的成就。 顯然，保羅對耶穌基督很滿意（腓 3:10），但對他自己的基督徒生活並不滿意。成聖的不滿意是基督徒競賽得勝的基本要件。
 
         Harry came out of the manager’s office with a look on his face dismal enough to wilt the roses on the secretary’s desk.
哈利(Harry)從經理辦公室出來，臉色陰沉得足以讓秘書桌上的玫瑰枯萎。
 
“You didn’t get fired?” she asked.
她問，“你沒有被解僱？”
 
         “No, it’s not that bad. But he sure did lay into me about my sales record. I can’t figure it out; for the past month I’ve been bringing in plenty of orders. I thought he’d compliment me, but instead he told me to get with it.”
“不，沒有那麼糟糕。但他確實把我的銷售記錄拿出來。我想不通；在過去的一個月裡，收到了大量訂單。我想他會稱讚我，但他卻告訴我要謹慎。”
 
         Later in the day, the secretary talked to her boss about Harry. The boss chuckled. “Harry is one of our best salesmen and I’d hate to lose him. But he has a tendency to rest on his laurels and be satisfied with his performance. If I didn’t get him mad at me once a month, he’d never produce!”
當天晚些時候，秘書和她的老闆談論到哈利。老闆笑著說，“哈利是我們最好的推銷員之一，我不想失去他。但他傾向於滿足於自己的成就，並對自己的表現感到滿意。若有一個月不惹他生氣一次，他就永遠不會長進！”
 
         Many Christians are self-satisfied because they compare their “running” with that of other Christians, usually those who are not making much progress. Had Paul compared himself with others, he would have been tempted to be proud and perhaps to let up a bit. After all, there were not too many believers in Paul’s day who had experienced all that he had! But Paul did not compare himself with others; he compared himself with himself and with Jesus Christ! The dual use of the word perfect in Philippians 3:12 and 15 explains his thinking. He has not arrived yet at perfection (Phil. 3:12), but he is “perfect” [mature] (Phil. 3:15), and one mark of this maturity is the knowledge that he is not perfect! The mature Christian honestly evaluates himself and strives to do better.
許多基督徒自滿，因為他們將自己的“賽跑”與其他基督徒的“賽跑”比較，通常是那些不大長進的基督徒比較。 若保羅將自己與別人比較，他會引起自傲，也許會鬆懈下來。畢竟，在保羅的時代，有他的經歷的信徒並不多！但保羅却沒有和別人比較；他將自己與自己比較，並且與耶穌基督相比較！腓立比書 3章12節 和 15節 中，兩次使用 “完美” 一詞，來解釋了他的想法。他還沒有達到完美（腓 3:12），但他是“完美的”[成熟]（腓 3:15），這種成熟的標誌是知道他並不完美！成熟的基督徒誠實地評價自己並努力要做得更好。
 
         Often in the Bible we are warned against a false estimate of our spiritual condition. The church at Sardis had “a name that thou livest, and art dead” (Rev. 3:1). They had reputation without reality. The church at Laodicea boasted that it was rich, when in God’s sight it was “wretched, and miserable, and poor, and blind, and naked” (Rev. 3:17). In contrast to the Laodicean church, the believers at Smyrna thought they were poor when they were really rich! (Rev. 2:9). Samson thought he still had his old power, but in reality it had departed from him (Judg. 16:20).
聖經常常警告我們不要錯誤地估計自己的屬靈狀況。撒狄教會有“按名你是活的，其實是死的”（啟3:1）。他們有名聲而沒有實際。老底嘉的教會誇口說它很富有，但在上帝看來，它是“困苦、可憐、貧窮、瞎眼、赤身”（啟  3:17）。與老底嘉教會不同的是，士每拿的信徒在真正富有的時候還認為自己很窮！（啟 2:9）。參孫以為他仍然擁有原來的能力，但實際上那能力早已經離開了他（士 16:20）。
 
          Self-evaluation can be a dangerous thing, because we can err in two directions: (1) making ourselves better than we are, or (2) making ourselves worse than we really are. Paul had no illusions about himself; he still had to keep “pressing forward” in order to “lay hold of that for which Christ laid hold” of him. A divine dissatisfaction is essential for spiritual progress. “As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God” (Ps. 42:1–2).
自我評估是件危險的事情，因為我們可能會在兩個方向上犯錯：（1）讓自己比現在更好，或（2）讓自己比實際情況更糟。保羅對自己沒有幻想；他仍然必須繼續“向前奔跑”，以“抓住基督為他設立的目標”。屬靈的不滿是屬靈進步的必要條件。 “上帝啊，我的心切慕祢，如鹿切慕溪水，我的心渴想上帝，就是永生的上帝”（詩篇 42:1-2）。
 
2.  Devotion (3:13a– “this one thing I do”)
2.  獻身（3:13節上半段–“我做的這一件事”）
 
         “One thing” is a phrase that is important to the Christian life. “One thing thou lackest,” said Jesus to the self-righteous rich young ruler (Mark 10:21). “One thing is needful,” He explained to busy Martha when she criticized her sister (Luke 10:42). “One thing I know,” exclaimed the man who had received his sight by the power of Christ (John 9:25). “One thing have I desired of the Lord, that will I seek after,” testified the psalmist (Ps. 27:4). Too many Christians are too involved in “many things,” when the secret of progress is to concentrate on “one thing.” It was this decision that was a turning point in D. L. Moody’s life. Before the tragedy of the Chicago fire in 1871, Mr. Moody was involved in Sunday school promotion, YMCA work, evangelistic meetings, and many other activities, but after the fire, he determined to devote himself exclusively to evangelism. “This one thing I do!” became a reality to him. As a result, millions of people heard the gospel.
“一件事”是對基督徒生活很重要的短語。 “你缺少一件事，”耶穌對自以為是富有的年輕官說（可 10:21）。 當瑪莎批評她的妹妹時，耶穌向忙碌的瑪莎解釋，“有一件事是必要的，”（路 10:42）。基督的大能醫治那位重見光明的人大聲說，“有一件事我知道。”（約 9:25）。詩人作證說，“有一件事我曾向主求過，我仍要尋求。”（詩 27:4）。太多的基督徒過度關心“很多事”，而上進的秘訣只是專注於“一件事”。正是這個秘訣成為慕迪宣教士( D. L. Moody) 人生的轉折點。在 1871 年芝加哥火災悲劇之前，慕迪宣教士參與了主日學推廣，基督教青年會工作，佈道會和許多其他活動，但在火災之後，他決定專心致力於傳福音。 “我只做這一件事！”對他來說變成實存。結果，數以百萬計的人聽到了福音。
 
        The believer must devote himself to “running the Christian race.” No athlete succeeds by doing everything; he succeeds by specializing. There are those few athletes who seem proficient in many sports, but they are the exception. The winners are those who concentrate, who keep their eyes on the goal and let nothing distract them. They are devoted entirely to their calling. Like Nehemiah the wall-building governor, they reply to the distracting invitations, “I am doing a great work, so that I cannot come down” (Neh. 6:3). “A double-minded man is unstable in all his ways” (James 1:8). Concentration is the secret of power. If a river is allowed to overflow its banks, the area around it becomes a swamp. But if that river is dammed and controlled, it becomes a source of power. It is wholly a matter of values and priorities, living for that which matters most.
信徒必須致力於“參加基督徒的賽跑”。沒有運動員能成功的做每件事；他靠專心一致取得成功。有少數運動員似乎精通許多運動，但那是例外。勝利者是集中註意力的人，他們把注意力集中在一個目標上，不讓任何事情分散他們的注意力。他們完全獻身於主的呼召。就像修城牆的總督尼希米一樣，他們回應那些令人分心的邀請，“我正在做偉大的工作，不能下來”（尼  6:3）。 “心懷二意的人，在他一切所行的事上都不穩靠”（雅 1：8）。專心是能力來源的秘訣。如果一條河流漫過河岸，它周圍的區域就會變成沼澤。但如果這條河被築堤所控制，它就會成為動力之源頭。這完全是價值觀和優先事項的問題，為最重要的事情而活。
 
3. Direction (3:13b)
3. 方向 (3:13節後半段)
 
        The unsaved person is controlled by the past, but the Christian running the race looks toward the future. Imagine what would happen on the race course if the charioteers (or the runners) started looking behind them! It is bad enough for a plowman to look back (Luke 9:62), but for a charioteer to do so means a possible collision and serious injury.
未得救的人被過去所控制，但賽跑的基督徒卻著眼於未來。想像一下，如果車夫（或賽跑者）開始向他們身後看，在跑道上將會發生什麼事！拿著鋤頭回頭看的農夫已經夠糟糕的了（路 9:62），但對於車夫來說，更可能發生碰撞，和造成嚴重傷害。
 
         We are accustomed to saying “past, present, future,” but we should view time as flowing from the future into the present and then into the past. At least, the believer should be future-oriented, “forgetting those things which are behind.” Please keep in mind that in Bible terminology, “to forget” does not mean “to fail to remember.” Apart from senility, hypnosis, or a brain malfunction, no mature person can forget what has happened in the past. We may wish that we could erase certain bad memories, but we cannot. “To forget” in the Bible means “no longer to be influenced by or affected by.” When God promises, “And their sins and iniquities will I remember no more” (Heb. 10:17), He is not suggesting that He will conveniently have a bad memory! This is impossible with God. What God is saying is, “I will no longer hold their sins against them. Their sins can no longer affect their standing with Me or influence My attitude toward them.”
我們習慣說“過去，現在，未來”，但我們應該把時間看作是從未來流向現在，然後流向過去。至少，信徒應該面向未來，“忘記後面的那些”。請記住，在聖經術語中，“忘記”並不是說“不記得”。除了衰老，催眠或大腦故障，沒有任何成熟的人會忘記過去發生的事。 可能我們希望抹去過去不好的記憶，但我們做不到。在聖經中“忘記”的意思是“不再受其影響或受其左右”。當上帝應許：“我不再記念他們的罪孽”（來 10:17）時，並不是在暗示祂常常會很記憶他們不好的事！對上帝來說是不可能的。祂的意思是：“我不再追究他們的罪過。他們的罪不能再影響他們在我面前的地位，或我對他們的態度。”        

         So, “forgetting those things which are behind” does not suggest an impossible feat of mental and psychological gymnastics by which we try to erase the sins and mistakes of the past. It simply means that we break the power of the past by living for the future. We cannot change the past, but we can change the meaning of the past. There were things in Paul’s past that could have been weights to hold him back (1 Tim. 1:12–17), but they became inspirations to speed him ahead. The events did not change, but his understanding of them changed.
因此，“忘記那些背後的東西”並不是說，藉由不可能的頭腦和心理的靈巧操練，試圖消除過去的罪和錯誤。它只是說，藉由未來的存活，我們來消除過去的陰影。我們無法改變過去，但可以改變過去對我們的意義。保羅過去的一些事情可能會成為阻礙他向善邁進的重擔（提前 1:12-17），但它們却成為激勵他向善的動力。過去的事件沒有改變，但保羅對它們的理解發生了變化。
 
         A good example of this principle is Joseph (Gen. 45:1–15). When he met his brothers the second time and revealed himself to them, he held no grudge against them. To be sure, they had mistreated him, but he saw the past from God’s point of view. As a result he was unable to hold anything against his brothers. Joseph knew that God had a plan for his life—a race for him to run—and in fulfilling that plan and looking ahead, he broke the power of the past.
針對該原則在聖經裡有個很好的例子來解說，就是約瑟的身世（創 45:1-15）。當約瑟第二次見到他的兄弟，並向他們展示自己時，約瑟對他們沒有怨恨。誠然，他們虐待了他，但他從上帝的角度看待過去的事。總結，約瑟沒法對待他的兄弟。但約瑟知道，這是上帝在他的生命中的計劃，就像一場要他出面的比賽一樣，在實現上帝對他的計劃，和他展望未來的過程中，他粉碎了過去事件對他的壓力。
 
         Too many Christians are shackled by regrets of the past. They are trying to run the race by looking backward! No wonder they stumble and fall and get in the way of other Christians! Some Christian runners are being distracted by the successes of the past, not the failures, and this is just as bad. “The things which are behind” must be set aside and “the things which are before” must take their place.
太多的基督徒被過去的遺憾所束縛。他們正試圖藉由回想過去的事來進行賽跑！難怪他們會跌倒，並妨礙其他基督徒！ 有些基督徒被過去的成功引致分心，使賽跑雖未失敗，却是同樣的糟糕。 “後來發生事”必須擱置，“以前的事”必須取而代之。
 
         It is possible to have dissatisfaction, devotion, and direction and still lose the race and the reward. There is a fourth essential.
可能仍因為有不滿意，獻身的事，有關方向，仍然會輸掉比賽和獎賞。還有第四件必不可少的事。
 
4.  Determination (3:14)
4.  決心 (3:14)
 
         “I press.” This same verb is translated “I follow after” in Philippians 3:12, and it carries the idea of intense endeavor. The Greeks used it to describe a hunter eagerly pursuing his prey. A man does not become a winning athlete by listening to lectures, watching movies, reading books, or cheering at the games. He becomes a winning athlete by getting into the game and determining to win! The same zeal that Paul employed when he persecuted the church (Phil. 3:6), he displayed in serving Christ. Come to think of it, wouldn’t it be wonderful if Christians put as much determination into their spiritual life as they do their golfing, fishing, or bowling?
“我竭力追求。”這個動詞在腓立比書 3章12節中被翻譯為“我追求”， 但帶有竭盡所有能力的意味。希臘人用它來描述渴望追逐獵物的獵人。光聽講座，看電影，看書或在比賽中歡呼的人，並不能成為獲勝的運動員。他必須進入比賽，並決心要獲勝，才能成為獲勝的運動員！保羅使用他逼迫教會時所發的熱心（腓 3:6），他以同樣的熱情來服侍基督。想想看，如果基督徒像下決心打高爾夫球，釣魚，或打保齡球那樣，把這決心對待自己屬靈生活上，那不是很好嗎？
 
         There are two extremes to avoid here: (1) “I must do it all” and (2) “God must do it all!” The first describes the activist, the second the quietist, and both are heading for failure. “Let go and let God!” is a clever slogan, but it does not fully describe the process of Christian living. What quarterback would say to his team, “OK, men, just let go and let the coach do it all!” On the other hand, no quarterback would say, “Listen to me and forget what the coach says!” Both extremes are wrong.
這裡有兩個極端要避免：（1）“我必須做這一切”和（2）“上帝必須做這一切！”前者描述激進主義者，後者描述安靜主義者，兩者都在走向失敗。 “放手讓上帝！”是聰明的口號，但它並沒有完全描述基督徒生活的過程。就像打足球時，投手會對他的球隊隊員說，“好吧，伙計們，放手讓教練做這一切吧！”從另一方面看，沒有足球投手會說，“聽我的，忘記教練說什麼！”這兩個極端都是錯誤的。
 
         The Christian runner with the spiritual mind realizes that God must work in him if he is going to win the race (Phil. 2:12–13). “Without me ye can do nothing” (John 15:5). God works in us that He might work through us. As we apply ourselves to the things of the spiritual life, God is able to mature us and strengthen us for the race. “Exercise thyself rather unto godliness” (1 Tim. 4:7–8). Some Christians are so busy “dying to self ” that they never come back to life again to run the race! And others are so sure they can make it on their own that they never stop to read the Word, pray, or ask for the power of the Lord.
有屬靈心志的基督徒參與賽跑時，他會意識到，若要贏得比賽，上帝就必須在他身上動工（腓  2:12-13）。 “沒有我，你們什麼也不能做”（約 15：5）。上帝在我們裡面的作為，以便祂可以藉由我們作工。當我們將自己屬靈生命應用在服事上時，上帝就能夠使我們成熟，並加強我們的比賽。 “要操練敬虔”（提前 4:7-8）。一些基督徒忙於“向自己死”，以至於他們再也無法復活來參與賽跑！而另一些人則非常確信他們可以靠自己做到這一點，以至於他們從不停止閱讀聖經，祈禱，或祈求主的大能。
 
         Toward what goal is the runner pressing with such spiritual determination? “The prize of the high [upward] calling of God in Christ Jesus” (Phil. 3:14). When he reaches the goal he will receive the reward! Again, Paul was not suggesting that we attain to heaven by our own efforts. He was simply saying that just as the athlete is rewarded for his performance, so the faithful believer will be crowned when Jesus Christ returns. (See 1 Cor. 9:24–27 for a parallel, and note that while only one athlete may receive a prize, all Christians may receive the reward. Furthermore, the laurel wreath of the Olympic Games will fade, but the crown Christ gives will never fade.) The important thing is that we reach the goal He has established for us. No matter how successful we may be in the eyes of men, we cannot be rewarded unless we “take hold of that for which Christ Jesus took hold of [us]” (Phil. 3:12 niv).
賽跑者以這樣的屬靈決心，竭力向著什麼目標前進？ “要得上帝在基督耶穌裡從[上面]召我來得的獎賞”（腓 3:14）。當他達到目標時，他將獲得獎勵！再一次，保羅並不是建議我們靠自己的努力到達天堂。他只是說，正如運動員因其表現而獲得獎勵一樣，當耶穌基督回來時，忠心的信徒也會得到加冕。 （參見  林前9:24-27 的相似之處，並注意雖然只有一名運動員可能獲得獎品，但所有基督徒都可能獲得獎賞。此外，奧運會的桂冠會褪色，但基督賜予的冠冕會永不褪色。）重要的是我們達到了耶穌為我們設立的目標。無論我們在人眼中多麼成功，除非“持定基督耶穌為[我們]保守的”（腓3:12 新國際版），我們就無法得到獎賞。
 
5.  Discipline (3:15–16)
5.  操練（3:15-16）
 
         It is not enough to run hard and win the race; the runner must also obey the rules. In the Greek games, the judges were very strict about this. Any infringement of the rules disqualified the athlete. He did not lose his citizenship (though he disgraced it), but he did lose his privilege to participate and win a prize. In Philippians 3:15–16, Paul emphasized the importance of the Christian remembering the “spiritual rules” laid down in the Word.
努力贏得賽跑比賽是不夠的；參與者也必須遵守規則。在希臘的比賽中，裁判對此非常嚴格。任何違反規則的行為，都將取消運動員的比賽資格。他雖沒有失去他的公民身份（可是他使它失去榮譽），但他確實失去了參與和獲獎的特權。在腓立比書 3 章 15-16 兩節中，保羅強調基督徒要牢記聖經中“屬靈規則”的重要性。
 
         One of the greatest athletes ever to come out of the United States was Jim Thorpe. At the 1912 Olympics at Stockholm, he won the pentathlon and the decathlon, and was undoubtedly the hero of the games. But the next year officials found that Thorpe had played semiprofessional baseball and therefore had forfeited his amateur standing. This meant that he had to return his gold medals and his trophy, and that his Olympic achievements were erased from the records. It was a high price to pay for breaking the rules.
有史以來最偉大的美國運動員之一是吉姆 · 索普(Jim Thorpe)。在1912年瑞典省城斯德哥爾(Stockholm)奧運會上，他贏得了五項全能和十項全能，無疑是奧運會的英雄。但第二年，官方發現索普打的是半職業棒球，因此失去了他的業餘地位。這意味著他必須歸還他的金牌和獎杯，而他的奧運成就也從記錄中抹去。違反規則要付出高昂的代價。
 
         This is what Paul had in mind in 1 Corinthians 9:24–27. “Any man who enters an athletic contest practices rigid self-control in training” (Phil. 3:25, wms). If the athlete breaks training, he is disqualified; if he breaks the rules of the game, he is disqualified. “No contestant in the games is crowned, unless he competes according to the rules” (2 Tim. 2:5 wms). The issue is not what he thinks or what the spectators think but what the judges say. One day each Christian will stand before the judgment seat of Christ (Rom. 14:10–12). The Greek word for “judg[1]ment seat” is bema, the very same word used to describe the place where the Olympic judges gave out the prizes! If we have disciplined ourselves to obey the rules, we shall receive a prize.
這就是保羅在哥林多前書 9章24-27等節中的想法。 “任何參加運動會比賽的人都會在訓練中嚴格控制自己”（腓 3:25，wms版本）。如果運動員中斷訓練，他會被取消資格；如果他違反遊戲規則，將取消他參賽的資格。 “除非他按照規則比賽，否則，任何參賽者都不會加冕。”（提後 2:5 wms版本）。問題不在於他怎麼想，也不在於觀眾怎麼想，而在於奧運會裁判怎麼說。有一天，每個基督徒都會站在基督的審判台前（羅 14:10-12）。 “審判席”的希臘詞是bema，這個詞用來描述奧運會評委頒發獎品的地方！如果我們自律遵守規則，我們就會得到獎品。
 
         Bible history is filled with people who began the race with great success but failed at the end because they disregarded God’s rules. They did not lose their salvation, but they did lose their rewards (1 Cor. 3:15). It happened to Lot (Gen. 19), Samson (Judg. 16), Saul (1 Sam. 28; 31), and Ananias and Sapphira (Acts 5). And it can happen to us! It is an exciting experience to run the race daily, “looking unto Jesus” (Heb. 12:1–2). It will be even more exciting when we experience that “upward calling” and Jesus returns to take us to heaven! Then we will stand before the bema to receive our rewards! It was this future prospect that motivated Paul, and it can also motivate us.
聖經歷史上充斥著開始比賽時，先取得巨大成功但最終失敗的人，因為他們無視上帝的規則。他們沒有失去救恩，但確實失去了獎賞（林前   3:15）。它發生在羅得（創 19 章），參孫（士 16 章），掃羅（撒上  28 章；31 章）以及亞拿尼亞和撒非喇（徒  5 章）身上。也可能發生在我們身上！每天作 “仰望耶穌”的賽跑，是令人興奮的經驗（來 12:1-2）。當我們體驗到“天上的呼召”，耶穌再來帶我們上天堂時，會更令人興奮！那我們就站在發獎品台(bema)前，領取我們的獎品吧！ 正是這種未來的前景激勵著保羅，也能激勵著我們。
 

1607 英翻中 (腓力比書第八課) Learning How to Count 學習如何數算 06/06/2026

1607 英翻中 (腓力比書第八課)         Learning How to Count         學習如何數算           06/06/2026

Lesson Eight              Learning How to Count                   Philippians 3:1–11
第八課                        學習如何數算                                   腓立比書 3:1-11

         Circumstances and people can rob us of joy, but so can things, and it is this “thief” that Paul deals with in Philippians 3.   It is important to see the total message of this chapter before examining it in detail, so perhaps the following outline will be helpful.                                             環境和人可以奪走我們的喜樂，但事物也可以，保羅在腓立比書第 3 章中對付的就是這個“賊”。在詳細檢查本章之前，先看全章的信息很重要，所以也許以下內容大綱會有所幫助。

            vv. 1–11                      vv. 12–16                    vv. 17–21
            1–11 等節                   12–16等節                17–21 等節
 
            Paul’s past                 Paul’s present            Paul’s future
                    保羅的過去               保羅的現在               保羅的未來
 
            the accountant           the athlete                  the alien
                     會計師                        運動員                        外星人
 
           “I count”                   “I press”                     “I look”
           “我數”                        “我竭力”                    “我觀看”
 
           new values                  new vigor                   new vision
            新價值觀                   新活力                        新異象
 
         What Paul was describing is the “spiritual mind.” In Philippians 3:18–19, he described professed Christians who “mind earthly things,” but then in Philippians 3:20 he described the believer with the spiritual mind, who “minds heavenly things.” You will recall that the city of Philippi was actually a Roman colony—a “Rome away from Rome.” In the same sense, the people of God are a colony of heaven on earth. “Our citizenship is in heaven” (Phil. 3:20 nasb), and we look at earth from heaven’s point of view. This is the spiritual mind.
保羅所描述的是“屬靈的心志”。在腓立比書 3章18-19兩節中，他描述自稱為基督徒的人“體貼地上的事”，但在腓立比書 3章20節 中，他描述了    “體貼屬天的事”   的有屬靈心志的信徒。你會記得腓立比城實際上是羅馬殖民地，“遠離羅馬的羅馬”。同理，上帝的子民是在地上的天上國民。 “我們是天上的公民”（腓 3:20 新美國標準版），我們從天堂的角度來看地球。這就是屬靈的心志。
 
         It is easy for us to get wrapped up in “things,” not only the tangible things that we can see, but also the intangibles such as reputation, fame, achievement. Paul wrote about “what things were gain” to him (Phil. 3:7); he also mentioned “things which are behind” and “things which are before” (Phil. 3:13). In Paul’s case, some of these “things” were intangible, such as religious achievements (Gal. 1:14), a feeling of self-satisfaction, morality. We today can be snared both by tangibles and intangibles, and as a result lose our joy.
人很容易被“事物”所蒙蔽，不僅是被看得見的有形的事物，還有聲譽，名聲，等無形的。保羅寫下有關他     “於我有益的事”（腓  3:7）；他還提到   “忘記背後的事” 和     “努力前面的事”（腓3:13）。就保羅而言，其中一些“事物”是無形的，例如宣教的果子（加  1:14），自我的滿足感，道德等。我們今天可能會因有形和無形的事物所煩惱，從而失去喜樂。
 
        But even the tangible things are not in themselves sinful. God made things, and the Bible declares that these things are good (Gen. 1:31). God knows that we need certain things in order to live (Matt. 6:31–34). In fact, He “giveth us richly all things to enjoy” (1 Tim. 6:17). But Jesus warned us that our lives do not consist in the abundance of the things that we possess (Luke 12:15). Quantity is no assurance of quality. Many people who have the things money can buy have lost the things that money cannot buy.
但是，甚至有形的事物本身並不是有罪的。上帝創造萬物，聖經宣稱這他們是好的（創  1:31）。上帝知道我們需要事物才能存活（太 6:31-34）。事實上，祂“將萬物厚厚地賜給我們享受”（提前   6:17）。但耶穌警告我們，生命不在於我們擁有的豐富（路  12:15）。數量並不能保證其質量。 許多人擁有金錢能買到的事物，卻失去了金錢買不到的。
 
         The key word in Philippians 3:1–11 is count (Phil. 3:7–8, 13). In the Greek, two different words are used, but the basic idea is the same: to evaluate, to assess. “The unexamined life is not worth living,” said Socrates. Yet, few people sit down to weigh seriously the values that control their decisions and directions. Many people today are the slaves of “things,” and as a result do not experience real Christian joy.
腓立比書 3章1至11等節 的關鍵詞是 “數算”（腓  3：7-8、13）。在希臘語中，却用兩個不同的單詞，但基本思想是相同的： “評估，估定”。蘇格拉底說， “未經審察的生活不值得去過。”然而，很少有人坐下來認真權衡控制他們的決定和方向的價值。目前許多人成為“事”的奴隸，因此無法體驗到真正的基督徒喜樂。
 
        In Paul’s case, the “things” he was living for before he knew Christ seemed to be very commendable: a righteous life, obedience to the law, the defense of the religion of his fathers. But none of these things satisfied him or gave him acceptance with God.
以保羅的例子看，他在認識基督之前，為之而活的“事物”，似乎非常值得稱道：公義的生活，遵守律法，捍衛祖先的宗教傳統信仰。但這些事情都沒有讓他滿意，上帝對他也沒有認可。

         Like most “religious” people today, Paul had enough morality to keep him out of trouble, but not enough righteousness to get him into heaven! It was not bad things that kept Paul away from Jesus—it was good things! He had to lose his “religion” to find salvation.
像今天大多數“宗教”的人士一樣，保羅有足夠的道德讓他遠離麻煩，但沒有足夠的正義讓他進入天堂！使保羅遠離耶穌的不是壞事，而是好事！他必須失去他的“宗教”去尋找他的救恩。
 
         One day, Saul of Tarsus, the rabbi, met Jesus Christ,  the Son of God, and on that day Saul’s values changed (read Acts 9:1–31). When Saul opened his books to evaluate his wealth, he discovered that apart from Jesus Christ, everything he lived for was only refuse. He explained in this section that there are only two kinds of righteousness (or spiritual wealth)—works righteousness and faith righteousness—and only faith righteousness is acceptable to God.
有一天，大數的拉比掃羅遇見了上帝的兒子耶穌基督，那天掃羅的價值觀發生了變化（閱讀  徒  9：1-31）。當掃羅打開他的書來評估他的財富時，他發現除了耶穌基督之外，其他的全是糞土。他在這部分解釋說，有兩類公義（或屬靈的財富）只有兩種 : 行為的義和信心的義，只有信心的義才能蒙上帝悅納。
 
1.  Works Righteousness (3:1–6)
1.  行為的義（3:1-6）
 
       The exhortation (vv. 1–3). “Finally” at this point does not mean Paul is about to close the letter, because he keeps on going. The word means “For the rest,” and introduces the new section. Paul’s “finally” at Philippians 4:18 is the one that means “I am about to close.” Paul has warned the believers at Philippi before, but now he warned them again. “Look out for dogs! Look out for the workers of evil! Look out for the mutilation!” To whom was he referring in this triple warning? The answer takes us back into the early history of the church.
忠告（1-3 節）。 “最後”在這處，並不表示保羅即將結束這封信，因為他繼續寫。這個詞的意思是“有關其餘的”，並介紹了新的部分。保羅在腓立比書 4 章 18 節的“終於”意思是“我要結束了”。保羅以前忠告過腓立比的信徒，但現在再次忠告他們。 “小心狗！防範作惡的！防備妄自行割的！”他在這三重警告中指的是誰？ 答案將我們帶回到教會的早期歷史。
 
         From the very beginning, the gospel came “to the Jew first” (see Acts 3:26; Rom. 1:16), so that the first seven chapters of Acts deal only with Jewish believers or with Gentiles who were Jewish proselytes (Acts 2:10). In Acts 8:5–25, the message went to the Samaritans, but this did not cause too much of an upheaval since the Samaritans were at least partly Jewish. But when Peter went to the Gentiles in Acts 10, this created an uproar. Peter was called on the carpet to explain his activities (Acts 11). After all, the Gentiles in Acts 10 had become Christians without first becoming Jews, and this was a whole new thing for the church. Peter explained that it was God who had directed him to preach to the Gentiles, and the matter seemed to be settled.
從一開始，福音就“先傳給猶太人”（見  徒  3:26；羅  1:16），因此使徒行傳的前七章只涉及猶太信徒或成為猶太改宗者的外邦人（徒  2:10）。在使徒行傳 8章5至25等節中，信息傳到撒瑪利亞人，但這並沒有引起太大的動盪，因為撒瑪利亞人至少有一部分是猶太人。但是當彼得在使徒行傳 10 章去見外邦人時，這引起了騷動。彼得被異象有叫 “大布上食物” 的解釋（徒  11）。畢竟，使徒行傳 10 章的外邦人沒有先成為猶太人，然後才成為基督徒，這對猶太教會來說是一件全新的事。彼得解釋說，是上帝指示他向外邦人傳道，事情似乎已經解決了。
 
         But it was not settled for long. Paul was sent out by the Holy Spirit to minister especially to the Gentiles (Acts 13:1–3; 22:21). Peter had opened the door of faith to the Gentiles in Acts 10, and Paul followed his example on his first missionary journey (see Acts 14:26–28). It did not take long for the strict Jewish believers to oppose Paul’s ministry and come to Antioch teaching that it was necessary for the Gentiles to submit to Jewish rules before they could be saved (Acts 15:1). This disagreement led to the Conference at Jerusalem that is described in Acts 15. The result of the conference was an approval of Paul’s ministry and a victory for the gospel of the grace of God. Gentiles did not have to become Jewish proselytes in order to become Christians!
但久久沒有得到解決。保羅受聖靈差遣，特別向外邦人傳教（徒 13：1-3；22：21）。彼得在使徒行傳 10 章向外邦人敞開了信仰之門，保羅在他的第一次旅遊傳教中，效仿了他的榜樣（見  徒  14：26-28）。沒過多久，嚴謹猶太信徒就反對保羅的事工，來到安提阿教導外邦人必須服從猶太人的規則才能得救（徒 15:1）。這種分歧導致了使徒行傳第 15 章所描述的耶路撒冷大公會議。會議的結果是對保羅事工的認可和上帝恩典福音的勝利。外邦人不一定要成為猶太教徒先,  才能成為基督徒！
 
         But the dissenters were not content. Having failed in their opposition to Paul at Antioch and Jerusalem, they followed him wherever he went and tried to steal his converts and his churches. Bible students call this group of false teachers who try to mix law and grace “Judaizers.” The epistle to the Galatians was written primarily to combat this false teaching. It is this group of “Judaizers” that Paul was referring to in Philippians 3:1–2. He used three terms to describe them.
但持不同政見者並不滿足。他們在安提阿和耶路撒冷反對保羅失敗後，無論他走到哪裡都跟著他，試圖偷走他帶領信主者和他的教堂。聖經學生稱這群試圖將律法和恩典混在一起的假教師為“猶太教律法師”。 寫給加拉太人的書信主要是為了對抗這種錯誤的教導。保羅在腓立比書 3章1至2節中，指的正是這群“猶太教律法師”。他用了三個詞句來形容他們。
 
        (1)  “Dogs.” The orthodox Jew would call the Gentile a “dog,” but here Paul called orthodox Jews “dogs”! Paul was not just using names; he was comparing these false teachers to the dirty scavengers so contemptible to decent people. Like those dogs, these Judaizers snapped at Paul’s heels and followed him from place to place “barking” their false doctrines. They were troublemakers and carriers of dangerous infection.
(1) “狗”。正統的猶太人會稱外邦人為“狗”，但在這裡保羅稱正統的猶太人為“狗”！保羅不只是使用名字；他將這些假教師比作骯髒的撿破爛者，如此鄙視正派的人。像那些狗一樣，這群猶太律法師緊跟在保羅的腳後跟，跟著保羅到處“吠叫”他們的錯誤教義。他們是麻煩製造者和危險感染的帶菌者。
 
         (2)  “Evil workers.” These men taught that the sinner was saved by faith plus good works, especially the works of the law. But Paul stated that their “good works” are really evil works because they are performed by the flesh (old nature) and not the Spirit, and they glorify the workers and not Jesus Christ. Ephesians 2:8–10 and Titus 3:3–7 make it clear that nobody can be saved by doing good works, even religious works. A Christian’s good works are the result of his faith, not the basis for his salvation.
(2) “作惡的”。這些人教導說，罪人是因信得救，加上善行，尤其是要行律法。但是保羅說他們的“善行”實際上是惡行，因為他們是由肉體（老我本性）而不是聖靈完成的，他們榮耀工人而不是耶穌基督。以弗所書 2章8至10等節和提多書 3章3至7節清楚表明，沒有人可以通過行善而得救，即使是宗教行為。基督徒的善行是他信心所結的果子，而不是他得救的基礎。
 
         (3)  “The mutilation.” Here Paul used a pun on the word circumcision. The word translated “circumcision” literally means “a mutilation.” The Judaizers taught that circumcision was essential to salvation (Acts 15:1; Gal. 6:12–18), but Paul stated that circumcision of itself is only a mutilation! The true Christian has experienced a spiritual circumcision in Christ (Col. 2:11), and does not need any fleshly operations. Circumcision, baptism, the Lord’s Supper, tithing, or any other religious practice cannot save a person from his sins. Only faith in Jesus Christ can do that.
(3) “妄自行割禮的殘害”。這裡是保羅對割禮這個詞使用了雙關語。 “割禮”的字面意思是“殘害”。猶太律法師教導說，割禮是得救的必要條件（徒  15:1；加 6:12-18），但保羅說割禮本身只是殘害！真基督徒在基督裡經歷了屬靈的割禮（西   2:11），不需要任何屬肉體的手術。割禮，洗禮，聖餐，什一奉獻或任何其他宗教活動，都不能將人從罪惡中拯救出來。只有相信耶穌基督才能得救。
 
        In contrast to the false Christians, Paul described the true Christians, the “true circumcision” (see Rom. 2:25–29 for a parallel).
保羅描述假基督徒與真基督徒相比，即什麼是“真正的割禮”（參見  羅  2:25-29 中的對比）。
 
     (1) He worships God in the Spirit. He does not depend on his own good works, which are only of the flesh (see John 4:19–24).
(1) 真基督徒在靈裡敬拜上帝。他不依賴出於肉體的善行（見  約4：19-24）。
 
      (2)  He boasts in Jesus Christ. People who depend on religion are usually boasting about what they have done. The true Christian has nothing of which to boast (Eph. 2:8–10). His boast is only in Christ! In Luke 18:9–14, Jesus gave a parable that describes these two opposite attitudes.
 (2) 他以在耶穌基督裡誇口。依賴宗教的人，通常會吹噓自己所作的。真基督徒沒有什麼可誇的（弗   2:8-10）。他只在基督裡誇口！ 在路加福音 18 章 9至14等節節，耶穌用比喻描述了這兩種相反的態度。
 
       (3)  He has no confidence in the flesh. The popular religious philosophy of today is “The Lord helps those who help themselves.” It was also popular in Paul’s day, and it is just as wrong today as it was then. (By “the flesh” Paul meant “the old nature” that we received at birth.) The Bible has nothing good to say about “flesh,” and yet  most people today depend entirely on what they themselves can do to please God. Flesh only corrupts God’s way on earth (Gen. 6:12). It profits nothing as far as spiritual life is concerned (John 6:63). It has nothing good in it (Rom. 7:18).   No wonder we should put no confidence in the flesh!
 (3) 真基督徒對肉體沒有確信。當今流行的宗教哲學是“自助者自救”。 在保羅的時代也很流行，今天和當時一樣錯誤。 （保羅所說的“肉體”是指我們出生時帶來的“老我本性”。）聖經對“肉體”沒有什麼好說的，然而，今天大多數人完全使用自己所做的來取悅上帝。肉體只會敗壞上帝在地上的作為（創   6:12）。就屬靈生命而言，它毫無益處（約  6:63）。它沒有任何好處（羅  7:18）。難怪我們不應該對肉體有任何確認！
 
        A lady was arguing with her pastor about this matter of faith and works. “I think that getting to heaven is like rowing a boat,” she said. “One oar is faith, and the other is works. If you use both, you get there. If you use only one, you go  circles.”
有位女士正在與她的牧師爭論信心和行為的問題。她說， “我認為去天堂就像划船，一支槳是信心，一支槳是行為。如果你同時使用兩者，你就會到達那裡。如果你只使用一個，你就會繞圈子。”
 
         “There is only one thing wrong with your illustration,” replied the pastor. “Nobody is going to heaven in a rowboat!”
牧師回答說， “你舉的例子中只有一處有問題，沒有人會乘划的船去天堂！”
 
         There is only one “good work” that takes the sinner to heaven: the finished work of Christ on the cross (John 17:1–4; 19:30; Heb. 10:11–14).
只有惟獨的一種“善工”可以將罪人帶到天堂 — 基督在十字架上完成的救贖（約17：1-4；19：30；來   10：11-14）。

The example (3 : 4–6).
示例  (3 : 4–6)。
 
         Paul was not speaking from an ivory tower; he personally knew the futility of trying to attain salvation by means of good works. As a young student, he had sat at the feet of Gamaliel, the great rabbi (Acts 22:3). His career as a Jewish religious leader was a promising one (Gal. 1:13–14), and yet Paul gave it all up—to become a hated member of the “Christian sect” and a preacher of the gospel! Actually, the Judaizers were compromising in order to avoid persecution (Gal. 6:12–13), while Paul was being true to Christ’s message of grace and as a result was suffering persecution.                      
保羅不是在夢想之塔上講話；他深知試圖藉由善行獲得救贖是徒勞的。他曾是年輕的學生坐在偉大的教師迦瑪列的腳前受教（徒  22:3）。他作為猶太宗教領袖的職業是有前途的（加  1:13-14），但保羅放棄這一切，而成為“基督教”中，令人憎恨的傳教士，和福音的宣教士！ 實際上，猶太律法師為了避免迫害而妥協（加  6:12-13），但保羅則忠於基督的恩典福音，因此遭受迫害。
 
         In this intensely autobiographical section, Paul examined his own life. He became an “auditor” who opens the books to see what wealth he has, and he discovers that he is bankrupt!
在這個極濃厚的自傳部分，保羅審視自己以前的生活。他成了一名“會計師”，翻開賬簿看看自己有多少財富，卻發現自己破產了！
 
         (1)  Paul’s relationship to the nation. He was born into a pure Hebrew family and entered into a covenantal relationship when he was circumcised. He was not a proselyte, nor was he descended from Ishmael (Abraham’s other son) or Esau (Isaac’s other son). The Judaizers would understand Paul’s reference to the tribe of Benjamin, because Benjamin and Joseph were Jacob’s favorite sons. They were born to Rachel, Jacob’s favorite wife. Israel’s first king came from Benjamin, and this little tribe was faithful to David during the rebellion under Absalom. Paul’s human heritage was something to be proud of! When measured by this standard, he passed with flying colors.
(1) 保羅與國家的關係。他出生在純粹的希伯來家庭，並在受割禮後，建立了聖約關係。他不是皈依者，也不是以實瑪利（亞伯拉罕的另一個兒子）或以掃（以撒的另一個兒子）的後裔。猶太律法師會理解保羅提到便雅憫支派，因為便雅憫和約瑟是雅各最喜歡的兩個兒子。他們出生於雅各最喜歡的妻子瑞秋(Riechal)。以色列的第一位國王來自便雅憫，這個小部落在押沙龍叛亂期間忠於大衛。保羅的人際遺產是值得驕傲的！按照這個標準衡量，他以優異的成績通過了。

        (2)  Paul’s relationship to the law. “As touching the law, a Pharisee … touching the righteousness which is in the law, blameless” (Phil. 3:5–6). To the Jews of Paul’s day, a Pharisee had reached the very summit of religious experience, the highest ideal a Jew could ever hope to attain. If anybody was going to heaven, it was the Pharisee! He held to orthodox doctrine (see Acts 23:6–9) and tried to fulfill the religious duties faithfully (Luke 18:10–14). While we today are accustomed to use the word Pharisee as the equivalent of “hypocrite,” this usage was not prevalent in Paul’s day. Measured by the righteousness of the law, Paul was blameless. He kept the law and the traditions perfectly.
(2) 保羅與律法的關係。 “就律法說，我是法利賽人，……就律法上的義說，我是無可指摘的”（腓  3:5-6）。對於保羅時代的猶太人來說，法利賽人已經達到了宗教經驗的頂峰，這是猶太人所能希望達到的最高理想。如果有人要想上天堂，那一定是法利賽人！ 他堅持正統教義（見  徒  23：6-9），並試圖完全履行宗教職責（路  18：10-14）。雖然今天習慣使用法利賽人這個詞來等同於“偽君子”，但這種用法在保羅時代並不是那麼普遍。以律法的義來衡量，保羅是無可指摘的。他完美地遵守了律法和傳統。
 
         (3)  Paul’s relationship to Israel’s enemies. But it is not enough to believe the truth; a man must also oppose lies. Paul defended his orthodox faith by persecuting the followers of “that pretender,” Jesus (Matt. 27:62–66). He assisted at the stoning of Stephen (Acts 7:54–60), and after that he led the attack against the church in general (Acts 8:1–3). Even in later years, Paul admitted his role in persecuting the church (Acts 22:1–5; 26:1–11; see also 1 Tim. 1:12–16). Every Jew could boast of his own blood heritage (though he certainly could not take any credit for it). Some Jews could boast of their faithfulness to the Jewish religion. But Paul could boast of those things plus his zeal in persecuting the church.
(3) 保羅與以色列敵人的關係。但僅僅相信真理是不夠的；人也必須反對謊言。保羅通過迫害“那些冒充者”耶穌的追隨者，來捍衛他的正統信仰（太   27:62-66）。他協助用石頭砸死司提反（徒  7：54-60），之後他領導對整個基督教會的逼迫（徒  8：1-3）。即使在晚年，保羅也承認他在迫害教會中的角色（徒  22：1-5；26：1-11；亦見  提前   1：12-16）。每個猶太人都可以誇耀自己的血統（雖然他並不能為此感到自豪）。一些猶太人可以誇耀他們對猶太宗教的忠誠。但保羅可以誇耀這些事，再加上他迫害教會的熱心。
 
        At this point we might ask, “How could a sincere man like Saul of Tarsus be so wrong?” The answer is, he was using the wrong measuring stick! Like the rich young ruler (Mark 10:17–22) and the Pharisee in Christ’s parable (Luke 18:10–14), Saul of Tarsus was looking at the outside and not the inside. He was comparing himself with standards set by men, not by God. As far as obeying outwardly the demands of the law, Paul was a success, but he did not stop to consider the inward sins he was committing. In the Sermon on the Mount, Jesus made it clear that there are sinful attitudes and appetites as well as sinful actions (Matt. 5:21–48).
說到這裡，我們可能會問，“像大數的掃羅這樣真誠的人怎麼會做錯呢？”答案是，他用錯了尺碼！ 就像富有年輕的官（可  10：17-22）和基督比喻中的法利賽人（路  18：10-14）一樣，大數的掃羅只看外面而不是內心。他將自己與人設定的標准進行比較，而不是上帝所設定的標準。就外在遵守律法的要求而言，保羅是成功的，但他並沒有停下來思考他所犯的內在罪。在登山寶訓中，耶穌明確指出有罪的心態和慾望以及罪惡的行為（太   5：21-48）。
 
        When he looked at himself or looked at others, Saul of Tarsus considered himself to be righteous. But one day he saw himself as compared with Jesus Christ! It was then that he changed his evaluations and values, and abandoned “works righteousness” for the righteousness of Jesus Christ.
當他看看自己或看別人時，大數的掃羅認為自己是合乎義。但有一天，他看到自己，拿來與耶穌基督的義相比！ 就是在那時，他改變了自己的評價和價值觀，為了耶穌基督的義而放棄  “去行義”。
 
2.  Faith Righteousness (3:7–11)
2.  因信基督而得的義（3:7-11）
 
        When Paul met Jesus Christ on the Damascus road (Acts 9), he trusted Him and became a child of God. It was an instantaneous miracle of the grace of God, the kind that still takes place today whenever sinners will admit their need and turn to the Savior by faith. When Paul met Christ, he realized how futile were his good works and how sinful were his claims of righteousness. A wonderful transaction took place. Paul lost some things, but he gained much more than he lost!
当保罗在大马士革路上遇见耶稣基督时（徒  9章），他相信祂，并成为上帝的孩子。这是上帝恩典的瞬间奇迹，这种奇迹在今天仍然发生，只要罪人承认他们的罪，並帶著需要，凭著信心转向救主。当保罗遇见基督时，他意识到他從前作的善行是多么徒劳，他声称的义，是帶有多少的罪的義。一场奇妙的改變发生了。保罗失去了一些东西，但他得到的比失去的要多得多！
 
Paul’s losses
保罗的损失
 
         To begin with, he lost whatever was gain to him personally apart from God. Certainly Paul had a great reputation as a scholar (Acts 26:24) and a religious leader. He was proud of his Jewish heritage and his religious achievements. All of these things were valuable to him; he could profit from them. He certainly had many friends who admired his zeal. But he measured these “treasures” against what Jesus Christ had to offer, and he realized that all he held dear was really nothing but “refuse” compared to what he had in Christ. His own “treasures” brought glory to him personally, but they did not bring glory to God. They were “gain” to him only, and as such, were selfish.
首先，他失去了在上帝以外，他个人所获得的一切。当然，保罗作为学者（徒  26:24）和宗教领袖享有的盛誉。他以他為犹太人和他的宗教成就感到自豪。所有这些东西对他来说都是有价值的；他可以从中获利。  当然有很多他的朋友钦佩他的热心。但他用耶稣基督所提供的呎碼来衡量这些“财富”，他意识到，与他在基督里所拥有的相比，他所珍视的那些只是  “糞土”。他自己的 “财宝” 为他个人带来了荣耀，但并没有为上帝带来荣耀。 以他来说那些只是  “獲得”，却是自私的。
 
         This does not mean that Paul repudiated his rich heritage as an orthodox Jew. As you read his letters and follow his ministry in the book of Acts, you see how he valued both his Jewish blood and his Roman citizenship. Becoming a Christian did not make him less a Jew. In fact, it made him a completed Jew, a true child of Abraham both spiritually and physically (Gal. 3:6–9). Nor did he lower his standards of morality because he saw the shallowness of Pharisaical religion. He accepted the higher standard of living—conformity to Jesus Christ (Rom. 12:1–2). When a person becomes a Christian, God takes away the bad, but He also takes the good and makes it better.
这并不意味着保罗否认他作为正统犹太人的丰富遗产。当你阅读他的书信并在使徒行传中因他所成就的事工时，你会看到他如何重视他的犹太血统和他的罗马公民身份。成为基督徒并没有让他减少犹太人的身份。事实上，这使他成为完整的犹太人，在屬靈上和肉体上都是亚伯拉罕真正的孩子（加  3:6-9）。他也没有因为看到法利赛宗教的肤浅而降低自己的道德标准。他接受了更高的生活标准 — 效法耶稣基督（罗   12:1-2）。当人成为基督徒时，上帝会把他坏的带走，但他也会带走好的，并使它变得更好。
 
Paul’s gains
保羅獲得的
 
        Again we are reminded of Jim Elliot’s words: “He is no fool to give what he cannot keep to gain what he cannot lose.” This is what Paul experienced: he lost his religion and his reputation, but he gained far more than he lost.
讓我們再次思想吉姆 · 埃利奧 (Jim Elliot) 的話，“為了獲得不能失去的東西，而付出他無法保留的東西，他不是傻瓜。”這就是保羅所經歷的：他失去了他原有的信仰和名譽，但他得到的遠比失去的更多。
 
         (1)  The knowledge of Christ (v. 8). This means much more than knowledge about Christ, because Paul had that kind of historical information before he was saved. To “know Christ” means to have a personal relationship with Him through faith. It is this experience that Jesus mentioned in John 17:3. You and I know about many people, even people who lived centuries ago, but we know personally very few. “Christianity is Christ.” Salvation is knowing Him in a personal way.
(1) 對基督的認識（第 8 節）。這不僅僅意味著關於基督的知識，因為保羅在得救之前就掌握了那種歷史信息。 “認識基督” 意味藉著信仰與祂建立個人關係。耶穌在約翰福音 17章3節中，提到的正是這種經歷。你和我認識很多人，甚至是幾個世紀以前的人，但我們在個人方面認識的很少。  “基督信仰就是基督。”  救恩是以個人的方式認識祂。
 
        (2) The righteousness of Christ (v. 9). Righteousness was the great goal of Paul’s life when he was a Pharisee, but it was a self-righteousness, a works righteousness, that he never really could attain. But when Paul trusted Christ, he lost his own self-righteousness and gained the righteousness of Christ. The technical word for this transaction is imputation (read Rom. 4:1–8 carefully). It means “to put to one’s account.” Paul looked at his own record and discovered that he was spiritually bankrupt. He looked at Christ’s record and saw that He was perfect. When Paul trusted Christ, he saw God put Christ’s righteousness to his own account! More than that, Paul discovered that his sins had been put on Christ’s account on the cross (2 Cor. 5:21). And God promised Paul that He would never write his sins against him anymore. What a fantastic experience of God’s grace!
 (2) 基督的義 (第 9 節)。 當保羅還是法利賽人時，他的人生最大目標是義，但那是自以為義，行為的義，他永遠無法真正達到基督的義。但是當保羅信靠基督時，他就失去了自己的自以為義，而獲得了基督的義。這筆交易的技術詞是 “將罪歸於”（請仔細閱讀  羅  4:1-8）。意思是 “算到別人的賬上 (註:   編輯者研讀保羅書信"羅馬書 9章30節至10章13節 是平行的一段"   時,   對   'count  數算'   ” ,  如今了解,  是表示算在主基督的賬簿上。保羅查看了自己的賬本，發現自己屬靈的存款已經破產了。他看了基督的賬本，發現祂是完美的。當保羅相信基督時，他看到上帝將基督的義歸在他的身上！更重要的是，保羅發現他的罪已經在十字架上都算在基督的賬上（林後  5:21）。上帝應許保羅，他永遠不會再計算他的罪。上帝恩典福音的體驗是多麼奇妙！

         Romans 9:30—10:13 is a parallel passage and you ought to read it carefully. What Paul said about the nation Israel was true in his own life before he was saved. And it is true in the lives of many religious people today; they refuse to abandon their own righteousness that they might receive the free gift of the righteousness of Christ. Many religious people will not even admit they need any righteousness. Like Saul of Tarsus, they are measuring themselves by themselves, or by the standards of the Ten Commandments, and they fail to see the inwardness of sin. Paul had to give up his religion to receive righteousness, but he did not consider it a sacrifice.
羅馬書 9章30節至10章13節 是平行的一段，你應該仔細閱讀。保羅在他得救之前，在他自己的生活中，對以色列國所說的話都是真實的。在今天許多宗教人士的生活中也是如此；他們拒絕放棄自己的義，好來接受基督公義的免費禮物。許多宗教人士甚至不會承認他們需要任何正義。像大數的掃羅一樣，他們以自己或十誡的標準衡量自己，卻看不到罪的內在。保羅不得不放棄他的宗教以獲得公義，但他並不認為這是犧牲。
 
        (3)  The fellowship of Christ (vv. 10–11). When he became a Christian, it was not the end for Paul, but the beginning. His experience with Christ was so tremendous that it transformed his life. And this experience continued in the years to follow. It was a personal experience (“That I may know him”) as Paul walked with Christ, prayed, obeyed His will, and sought to glorify His name. When he was living under law, all Paul had was a set of rules. But now he had a Friend, a Master, a constant Companion! It was also a powerful experience (“and the power of his resurrection…”), as the resurrection power of Christ went to work in Paul’s life. “Christ liveth in me” (Gal. 2:20). Read Ephesians 1:15–23 and 3:13–21 for Paul’s estimate of the resurrection power of Christ and what it can do in your life.
(3) 與基督的團契（10-11兩 節）。當他成為基督徒時，對保羅來說不是結束，而是開始。他與基督的經歷是如此巨大，以至於改變了他的生活。在接下來的幾年裡，這種經歷仍在繼續。這是保羅與基督同行，禱告，順服祂的旨意並尋求榮耀祂名的個人經歷（“使我可以認識祂”）。當他生活在律法之下時，保羅所擁有的只是一套規則。但現在他有了朋友，師父，和永遠的伙伴！這也是強有力的經歷（“以及基督復活的大能”），因為基督復活的大能在保羅的生活中發揮了作用。 “基督住在我裡面”（加   2:20）。閱讀以弗所書 1章15至23節 和 3章13至21節，了解保羅對基督復活大能的估計，以及基督復活的大能在你生活中的作用。 

       It was also a painful experience (“and the fellowship of his sufferings”). Paul knew that it was a privilege to suffer for Christ (Phil. 1:29–30). In fact, suffering had been a part of his experience from the very beginning (Acts 9:16). As we grow in our knowledge of Christ and our experience of His power, we come under the attack of the enemy. Paul had been a persecutor at one time, but he learned what it means to be persecuted. But it was worth it! For walking with Christ was also a practical experience (“being made conformable unto His death”). Paul lived for Christ because he died to self (Rom. 6 explains this); he took up his cross daily and followed Him. The result of this death was a spiritual resurrection (Phil. 3:11) that caused Paul to walk “in newness of life” (Rom. 6:4). Paul summarized this whole experience in Galatians 2:20, so take time to read it.
這也是痛苦的經歷（“和他的苦難相交”）。保羅知道為基督受苦是榮幸（腓  1:29-30）。事實上，從一開始，苦難就是他經歷的一部分（徒  9:16）。隨著我們對基督的認識和對祂大能的經驗越來越多，我們就會受到仇敵的攻擊。保羅曾經是一名迫害者，因此他明白了被迫害的滋味是什麼。但那是值得的！因為與基督同行也是實際的經歷（“效法祂的死”）。保羅為基督而活，因為他向自己死了（羅 第6章解釋了這一點）；他每天背起他的十字架跟隨祂。這種死亡的結果是靈性的復活（腓   3:11），使保羅得以 “活出新的生命”（羅   6:4）。保羅在加拉太書 2 章 20 節，總結了這整個經歷，所以請花時間閱讀。
 
        Yes, Paul gained far more than he lost. In fact, the gains were so thrilling that Paul considered all other “things” nothing but garbage in comparison! No wonder he had joy—his life did not depend on the cheap things of the world but on the eternal values found in Christ. Paul had the “spiritual mind” and looked at the things of earth from heaven’s point of view. People who live for things are never really happy, because they must constantly protect their treasures and worry lest they lose their value. Not so the believer with the spiritual mind; his treasures in Christ can never be stolen and they never lose their value.
是的，保羅得到的遠遠多於失去的。事實上，收穫是如此令人興奮，以至於保羅認為所有其他 “東西” 相比之下不過是垃圾！難怪他有喜樂  — 他的生活不依賴於世上的廉價事物，而是依賴於在基督裡找到的永恆價值。保羅有 “屬靈的心志”，從天上看地上的事。為事物而活的人，永遠不會有真正的喜樂，因為他們必須不斷地保護自己的財寶，擔心自己失去價值。有屬靈思想的信徒不是這樣；他在基督裡的寶藏永遠不會被偷走，也永遠不會失去本身價值。
 
         Maybe now is a good time for you to become an accountant and evaluate in your life the “things” that matter most to you.
也許現在是你成為會計師，並評估生活中對你最重要的 “事物” 的好時機(編輯者註: 基督復活的大能使我們對數算了解清楚)。