1612 英翻中(腓力比書第十三課) Putting Philippians to work 讓腓立比人工作 11/06/2026
Thursday, June 11, 2026
1612 英翻中(腓力比書第十三課) Putting Philippians to work 讓腓立比人工作 11/06/2026
5. Guard the gates of your mind. Remember Paul’s admonition in Philippians 4:8: “Whatsoever things are true … honest … just … pure … lovely … of good report … think on these things.” When an unkind or impure thought enters your mind, deal with it instantly. If you cultivate it, it will take root and grow—and rob you of your joy. Sometimes Satan will throw his “fiery darts” at you, and sometimes he will use other people to do it for him. One of the best ways to defeat the wrong kinds of thoughts is to fill your mind with Scripture; so take time to memorize the Word of God.
6. Remember that your joy is not meant to be a selfish thing; it is God’s way of glorifying Christ and helping others through you. Jesus first, Others second, Yourself last, and the result is JOY.
Wednesday, June 10, 2026
1611 英翻中(腓力比書第十二課) The secret of contentment 滿足的秘訣 10/06/2026
1611 英翻中(腓力比書第十二課) The secret of contentment 滿足的秘訣 10/06/2026
CHAPTER ELEVEN THE SECRET OF CONTENTMENT Philippians 4:10–23
第十二課 滿足的秘訣
腓立比書 4:10-23
The trouble with him
is that he’s a thermometer and not a thermostat!”
問題在於他是溫度計，而不自動調溫器！”
This statement by one
of his deacons aroused the pastor’s curiosity. They were discussing possible
board members, and Jim’s name had come up.
有位執事的話引起牧師的好奇。他們正在討論可能的董事會成員，吉姆的名字出現了。
“Pastor, it’s like
this,” the deacon explained. “A thermometer doesn’t change anything around
it—it just registers the temperature. It’s always going up and down. But a
thermostat regulates the surroundings and changes them when they need to be
changed. Jim is a thermometer—he lacks the power to change things. Instead,
they change him!”
執事解釋，“牧師，是這樣的，溫度計不會改變它周圍的任何東西，它只記錄溫度的上升和下降。但是自動調溫器可以調節周圍環境，並在需要更換時，可以進行更換。吉姆是溫度計，他缺乏改變環境的能力。反被它們改變！”
The apostle Paul was
a thermostat. Instead of having spiritual ups and downs as the situation
changed, he went right on, steadily doing his work and serving Christ. His
personal references at the close of this letter indicate that he was not the
victim of circumstances but the victor over circumstances: I can accept all
things (Phil. 4:11); “I can do all things” (Phil. 4:13); I have all things
(Phil. 4:18). Paul did not have to be pampered to be content; he found his contentment
in the spiritual resources abundantly provided by Christ.
使徒保羅是自動調溫器。他沒有隨著環境的變化，而使他屬靈上有起起落落，他只是勇往直進，穩打穩扎為事奉基督而作工。在這封信結束時，有關他個人參考表明，他不是環境的受害者，而是戰勝環境的人：我都可以知足（腓
4:11）； “我凡事都能做”（腓
4:13）；我樣樣都有（腓 4:18）。保羅不必為了知足而任性。他在基督豐富的屬靈資源中找到了滿足。
Contentment is not
complacency, nor is it a false peace based on ignorance. The complacent
believer is unconcerned about others, while the contented Christian wants to
share his blessings. Contentment is not escape from the battle, but rather an
abiding peace and confidence in the midst of the battle. “I have learned, in
whatsoever state I am, therewith to be content” (Phil. 4:11). Two words in that
verse are vitally important—“learned” and “content.”
知足不是自滿，也不是基於無知的虛假平靜。自滿的信徒不關心別人，而知足的基督徒想要分享他得到的祝福。知足不是逃避戰鬥，而是在戰鬥中持久的平靜和信心。“我已經學會了，無論處於什麼樣環境，都可以知足”（腓
4:11）。這節經文中有兩個非常重要單詞“學會”和“知足”。
The verb “learned”
means “learned by experience.” Paul’s spiritual contentment was not something
he had immediately after he was saved. He had to go through many difficult
experiences of life in order to learn how to be content. The word content
actually means “contained.” It is a description of the man whose resources are
within him so that he does not have to depend on substitutes without. The Greek
word means “self-sufficient” and was a favorite word of the stoic philosophers.
But the Christian is not sufficient in himself; he is sufficient in Christ.
Because Christ lives within us, we are adequate for the demands of life.
動詞“學會”的意思是“從經驗中學到的”。 保羅的屬靈滿足，並不是他得救後立刻就有的。他必須經歷許多艱難的生活，才能學會知足。“知足”
實際上的意思是 “都有”。這是指在他體內的資源的描述，因此他不必依賴於外在替代品。希臘詞的意思是“自給自足”，這是受苦派哲學家最喜歡的詞。但基督徒依靠本身是不夠的；當他在基督裡就夠了。因為基督住在我們裡面，就足以應付我們生活的需要。
In this chapter, Paul
named three wonderful spiritual resources that make us adequate and give us
contentment.
在這一章中，保羅列舉了三種奇妙的屬靈資源，使我們能夠適當，並給予滿足。
1. The Overruling Providence of God (4:10)
1. 上帝至上統治的眷顧（4:10）
In this day of
scientific achievement, we hear less and less about the providence of God. We
sometimes get the idea that the world is a vast natural machine and that even
God Himself cannot interrupt the wheels as they are turning. But the Word of
God clearly teaches the providential workings of God in nature and in the lives
of His people. The word providence comes from two Latin words: pro, meaning
“before,” and video, meaning “to see.” God’s providence simply means that God
sees to it beforehand. It does not mean that God simply knows beforehand,
because providence involves much more. It is the working of God in advance to
arrange circumstances and situations for the fulfilling of His purposes.
在這個科學成就的日子裡，越來越少聽到上帝的旨意。我們有時會認為世界是個巨大的自然車輪，即使是上帝自己也無法在它轉動時阻止它們。但上帝的話語清楚地教導祂在自然界和祂子民生活中的屬天作為。“上帝眷顧”
由兩個拉丁詞：pro，“之前”，和
“視頻”，是“看到”的意思。上帝的眷顧是祂事先看到。 不是說祂只是事先知道，而是祂涉及到祂的大愛。因上帝愛我們，祂預先為我們安排環境和情況，以完成祂的旨意，這是上帝的作為。
The familiar story of
Joseph and his brothers illustrates the meaning of providence (Gen. 37—50).
Joseph’s brothers envied him and sold him as a slave when he was only seventeen
years old. He was taken to Egypt, and there God revealed that seven years of
famine were coming after seven years of plenty. It was through Joseph’s
interpretation of Pharaoh’s dreams that this fact was discovered. Because of
that, Joseph was elevated to the position of second ruler in Egypt. After
twenty years of separation, Joseph’s brothers were reconciled to him, and they
understood what the Lord had done.
約瑟被他兄弟們出賣的故事闡明上帝的旨意（創 37-50）。因約瑟的哥哥嫉妒他，在他十七歲時把他賣給埃及商人為奴隸。帶到埃及，在那裡上帝啟示他七年的豐收之後，七年的飢荒的埃及大事。藉由約瑟為法老解夢得以証明。正因為如此，約瑟成為埃及的宰相。分別二十年後，約瑟與他的兄弟見面和好，他們明白主及時眷顧。
“God did send me
before you to preserve life,” said Joseph (Gen. 45:5). “But as for you, ye
thought evil against me; but God meant it unto good” (Gen. 50:20). This is the
providence of God: His hand ruling and overruling in the affairs of life. Paul
experienced this divine providence in his life and ministry, and he was able to
write, “And we know that all things work together for good to them that love
God, to them that are the called according to his purpose” (Rom. 8:28). God in
His providence had caused the church at Philippi to become concerned about
Paul’s needs, and it came at the very time Paul needed their love most! They
had been concerned, but they had lacked the opportunity to help. Many
Christians today have the opportunities, but they lack the concern!
約瑟說，“上帝確實先差我來到埃及，以保全我們全家的生命”（創
45:5）。 “至於你們對我所懷有惡意；但上帝的意思是好的”（創
50:20）。這就是上帝至上大愛的作為：祂的手掌管愛祂的人生活的一切。保羅在他的生活和事工中經歷了上帝這樣的眷顧，他才能寫出，“萬事都互相效力，叫愛上帝的人得益處，就是按祂旨意蒙召的人”（羅8 :28)。照著上帝早先預備的眷顧，祂使腓立比教會開始關心保羅的需要，而這正是保羅最需要他們的愛的時候！他們一直為此很擔心，但他們找不到幫助他的機會。今天很多基督徒有機會，但沒有關懷的愛心！
Life is not a series
of accidents; it is a series of appointments. “I will guide thee with mine eye”
(Ps. 32:8). Abraham called God “Jehovah-Jireh,” meaning “the Lord will see to
it” (Gen. 22:14). “And when he putteth forth his own sheep, he goeth before
them” (John 10:4). This is the providence of God, a wonderful source of
contentment.
人生不是一連串的意外；而是一系列的天命。 “我要親眼引導你”（詩
32:8）。亞伯拉罕稱上帝為“以勒(幫助者)”，意思是“主必眷顧”（創
22:14）。 “祂放出自己的羊，就在羊群前頭走”（約
10：4）。這是上帝的及時預備，是使人滿足的奇妙源泉。
2. The Unfailing Power of God (4:11–13)
2. 上帝永遠勝算的大能（4:11-13）
Paul was quick to let
his friends know that he was not complaining! His happiness did not depend on
circumstances or things; his joy came from something deeper, something apart
from either poverty or prosperity. Most of us have learned how to “be abased,”
because when difficulties come we immediately run to the Lord! But few have
learned how “to abound.” Prosperity has done more damage to believers than has
adversity. “I am rich, and increased with goods, and have need of nothing”
(Rev. 3:17).
保羅的朋友很快知道他沒有發怨言！ 他的喜樂不受環境或事的影響；它來自更深層次與貧窮或富貴不同。我們大多數人都學會如何“謙卑”，因為當困難來臨時，我們會立即奔向主！ 但很少有人學會如何處“豐富”。與逆境相比，順境對信徒的傷害更大。
“我富足，發了財，一無所缺”的目中無人（啟3:17）。
The word instructed
in Philippians 4:12 is not the same as “learned” in Philippians 4:11.
“Instructed” means “initiated into the secret.” This word was used by the pagan
religions with reference to their “inner secrets.” Through trial and testing,
Paul was “initiated” into the wonderful secret of contentment in spite of
poverty or prosperity. “I can do all things through Christ which strengtheneth
me” (Phil. 4:13). It was the power of Christ within him that gave him spiritual
contentment.
腓立比書 4章12節的
“教導” 一詞，與腓立比書 4章11節的“學習”意義不同。
“教導”的意思是“開始進入奧秘”。異教徒使用該詞來指他們的“內在秘密”。 藉由試煉和測試，保羅“才開始”進入了，不論是貧窮，還是富裕，都學會知足心態的奧秘。
“我靠著那加給我力量的，凡事都能做”（腓 4:13）。正是基督在他裡面的大能給了他屬靈上的滿足。
Fog had moved into
O’Hare Field, the airport that serves Chicago, and my departure had been
delayed. I was sitting in the terminal reading a book and quietly asking God to
work out His plans for the trip. Near me was a gentleman waiting for the same
plane, but he was pacing up and down like a caged lion, and the language he was
using to describe the fog was making the atmosphere more dense! I thought,
“Here is a man without any inner resources.” Later, he asked me how I could be
so calm when the planes were all late, and I had the opportunity to share the
gospel with him. While flying back to Chicago from upper New York via New York
City, we had to stay in our holding pattern over Kennedy Airport for more than
an hour. When the stewardess announced that we would be landing an hour late, a
man across the aisle shouted, “Bring out the booze!” This was his only resource
when things were going against him.
大霧使芝加哥的阿黑爾機場關閉，我搭乘的飛機無法起飛。我坐在候機室裡看書，靜靜地祈求上帝照祂對我的旅行計劃而作為。靠近我坐的還有位搭乘同機的紳士，他卻像籠中的獅子似的踱來踱去，以他形容大霧的語氣，讓周圍的氣氛變得更糟！ 我想，“他是個沒有任何內心資源的人。”後來，他問我，所有的飛機都誤點，我怎麼能這麼冷靜，這時我才有機會跟他分享福音。從北紐約經紐約市區飛回芝加哥時，我們不得不在甘迺迪機場上空，我們不得不在空中回旋等待一個多小時。當空姐宣布我們將晚一個小時降落時，走道對面的朋友喊道，“把酒拿出來！”當事情對他不利時，這是他內心唯一的資源。
All of nature depends
on hidden resources. The great trees send their roots down into the earth to
draw up water and minerals. Rivers have their sources in the snow-capped
mountains. The most important part of a tree is the part you cannot see, the
root system, and the most important part of the Christian’s life is the part
that only God sees. Unless we draw on the deep resources of God by faith, we
fail against the pressures of life. Paul depended on the power of Christ at
work in his life (see Phil. 1:6, 21; 2:12–13; 3:10). “I can— through Christ!”
was Paul’s motto, and it can be our motto too.
所有自然的生物都依賴於隱藏的資源生存。大樹將根扎入地下，汲取水和礦物質。河流的源頭是雪山。 樹最重要的部分是你看不見的根，而基督徒生命中最重要的部分是信心，只有上帝才能看到的部分。除非憑信心汲取上帝的深層資源，否則我們就無法承受生活的壓力。保羅依靠基督在他生命中的大能（見 腓 1:6、21；2:12-13；3:10）。
“我可以藉由基督！”是保羅的座右銘，也可以成為我們的座右銘。
“I am ready for
anything through the strength of the One who lives within me,” is the way J. B.
Phillips translated Philippians 4:13. The Living Bible puts it this way: “I can
do everything God asks me to with the help of Christ who gives me the strength
and power.” No matter which translation you prefer, they all say the same
thing: the Christian has all the power within that he needs to be adequate for
the demands of life. We need only release this power by faith.
“靠著那加給我力量的主，我已經準備好接受任何職事”，這是腓利(
J. B. Phillips) 對腓立比書 4章13節的翻譯。活聖經版本是這樣翻譯的：“我靠著那加給我力量的，凡事都能作。”無論喜歡哪種翻譯，它們都有同樣的意思：基督徒擁有滿足生活需求所需的全部能力。我們只需要憑信去釋放這種大能。
Every Christian ought
to read Hudson Taylor’s Spiritual Secret by Dr. and Mrs. Howard Taylor, because
it illustrates this principle of inner power in the life of a great missionary
to China. For many years, Hudson Taylor worked hard and felt that he was trust[1]ing
Christ to meet his needs, but somehow he had no joy or liberty in his ministry.
Then a letter from a friend opened his eyes to the adequacy of Christ. “It is
not by trusting my own faithfulness, but by looking away to the Faithful One!”
he said. This was a turning point in his life. Moment by moment, he drew on the
power of Christ for every responsibility of the day, and Christ’s power carried
him through.
基督徒都應該讀一讀戴德生夫婦所著的戴德生的屬靈生活秘密，因為它說明偉大的中國傳教士生活中的內在力量原則。多年來，戴德生努力工作，覺得他相信基督會滿足他的需要，但不知何故，他在事工中沒有喜樂或自由。然後朋友的一封信讓他看到了基督的充分性。
“這不是靠相信我自己的忠誠，而是靠著把目光轉向忠實者！”他說。這是他人生的轉折點。每時每刻，他都在利用基督的能力來承擔一天的每一項責任，而基督的能力使他度過了難關。
Jesus teaches this
same lesson in the sermon on the vine and branches in John 15. He is the Vine;
we are the branches. A branch is good only for bearing fruit; otherwise you may
as well burn it. The branch does not bear fruit through its own self-effort,
but by drawing on the life of the Vine. “Without me, ye can do nothing” (John
15:5). As the believer maintains his communion with Christ, the power of God is
there to see him through. “I am self-sufficient in Christ’s sufficiency” (Phil.
4:13, amp).
耶穌在約翰福音 15 章關於葡萄樹和枝子的佈道中也教導了同樣的教訓。我們是樹枝。枝子只為結果子；否則你也可以燒掉它。枝子不是靠自己的努力結果子，而是靠著葡萄樹的生命結果子。
“沒有我，你們什麼都不能做”（約翰福音 15：5）。當信徒保持與基督的交通時，上帝的大能就在那裡幫助他渡過難關。
“我在基督的自給自足上自給自足”（腓 4:13，amp版）。
The overruling
providence of God and the unfailing power of God are two spiritual resources on
which we can draw that we might be adequate for the tasks of life. But there is
a third resource.
上帝壓倒一切的天意，和上帝永不停歇的大能，是我們可以利用的兩種屬靈資源，使我們能夠勝任生活的任務。但是還有第三種資源。
3. The Unchanging Promise of God (4:14–20)
3. 上帝不變的應許（4:14-20）
Paul thanked the
church at Philippi for their generous gift. He compared their giving to three
very familiar things.
保羅感謝腓立比教會慷慨的禮物。他將他們的捐贈比作三件非常熟悉的事情。
(1) A budding tree (v. 10). The word flourished
carries the idea of a flower or tree budding or blossoming. Often we go through
“winter seasons” spiritually, but then the spring arrives and there is new life
and blessing. The tree itself is not picked up and moved; the circumstances are
not changed. The difference is the new life within.
(1) 一棵發芽的樹（第
10 節）。蓬勃發展這個詞帶有花或樹發芽或開花的想法。我們常常在靈性上經歷“冬季”，但春天來了，有新的生命和祝福。樹本身不會被撿起和移動；情況沒有改變。不同之處在於內在的新生命。
(2) An investment (vv. 14–17). Paul looked on
their missionary gift as an investment that would pay them rich spiritual
dividends. The word communicate is our familiar word “fellowship. “ The church
entered into an arrangement of “giving and receiving”; the church gave
materially to Paul and received spiritually from the Lord. The Lord keeps the
books and will never fail to pay one spiritual dividend! That church is poor
that fails to share materially with others.
(2) 投資（14-17
節）。保羅將他們的傳教恩賜視為一項投資，可以為他們帶來豐厚的屬靈紅利。交流這個詞是我們熟悉的詞“團契”。
“ 教會進入了“給予和接受”的安排；教會在物質上給予保羅，在屬靈上從主那裡領受。主保守書本，必不辜負一份屬靈的紅利！那個教會很窮，無法與他人分享物質。
(3) A sacrifice (v. 18). Paul looked on their
gift as a spiritual sacrifice, laid on the altar to the glory of God. There are
such things as “spiritual sacrifices” in the Christian life (see 1 Peter 2:5).
We are to yield our bodies as spiritual sacrifices (Rom. 12:1–2), as well as
the praise of our lips (Heb. 13:15). Good works are a sacrifice
to the Lord (Heb. 13:16), and so are the lost souls that we are privileged to
win to Christ (Rom. 15:16). Here, Paul saw the Philippian believers as priests,
giving their offering as a sacrifice to the Lord. In the light of Malachi
1:6–14, we need to present the very finest that we have to the Lord.
(3) 獻祭（18
節）。保羅把他們的禮物看作是一種屬靈的犧牲，放在祭壇上以榮耀上帝。基督徒生活中有諸如“屬靈祭祀”之類的東西（見彼得前書
2:5）。我們要獻出我們的身體作為屬靈的祭物（羅馬書 12:1-2），以及我們嘴唇的讚美（希伯來書
13:15）。善行對主來說是一種祭品（來 13:16），我們有幸為基督贏得失喪的靈魂也是如此（羅馬書
15:16）。在這裡，保羅將腓立比信徒視為祭司，將他們的供物當作祭物獻給主。根據瑪拉基書
1：6-14，我們需要將最好的獻給主。
But Paul did not see
this gift as simply coming from Philippi. He saw it as the supply of his need
from heaven. Paul’s trust was in the Lord. There is an interesting contrast
between Philippians 4:18 and 19. We might state it this way if we were to
paraphrase Paul: “You met my need, and God is going to meet your need. You met
one need that I have, but my God will meet all of your needs. You gave out of
your poverty, but God will supply your needs out of His riches in glory!”
但保羅並不認為這份禮物只是來自腓立比。他認為這是從天上供應他的需要。保羅信靠主。腓立比書
4:18 和 19兩節 之間有一個有趣的對比。如果我們轉述保羅的話，我們可能會這樣說：“你滿足了我的需要，上帝會滿足你的需要。你滿足了我的一個需求，但我的上帝會滿足你所有的需求。你因貧窮而奉獻，但上帝會用祂榮耀的豐富供應你的需要！”
God has not promised
to supply all our “greeds.” When the child of God is in the will of God,
serving for the glory of God, then he will have every need met. Hudson Taylor
often said, “When God’s work is done in God’s way for God’s glory, it will not
lack for God’s supply.”
上帝並沒有應許供應我們所有的“貪婪”。當上帝的孩子在上帝的旨意中，為上帝的榮耀服務時，他的一切需要都會得到滿足。戴德生常說：“當上帝的工作以祂的方式作成榮耀上帝的時候，就不會缺少上帝
A young pastor came
to a church that had been accustomed to raising its annual budget by means of
suppers, bazaars, and the like. He told his officers he could not agree with
their program. “Let’s pray and ask God to meet every need,” he suggested. “At
the end of the month, pay all the bills and leave my salary till the last. If
there isn’t enough money for my salary, then I’m the one who suffers, and not
the church. But I don’t think anybody is going to suffer!” The officers were
sure that both the pastor and the church would die, but such was not the case.
Each month every bill was paid, and at the end of the year there was a surplus
in the treasury for the first time in many years.
一位年輕的牧師來到了一個習慣於通過晚餐、集市等方式來提高年度預算的教堂。他告訴他的官員他不能同意他們的計劃。
“讓我們祈禱並祈求上帝滿足每一個需要，”他建議道。 “月底，付清所有賬單，把我的工資留到最後。如果沒有足夠的錢支付我的薪水，那麼受苦的就是我，而不是教會。但我認為沒有人會受苦！”官員們確信牧師和教會都會死，但事實並非如此。每個月都付清了賬單，到了年底，國庫中出現了多年來的首次盈餘。
Contentment comes
from adequate resources. Our resources are the providence of God, the power of
God, and the promises of God. These resources made Paul sufficient for every
demand of life, and they can make us sufficient too.
滿足來自充足的資源。我們的資源是上帝的眷顧，祂的能力，和祂的應許。這些資源使保羅足以滿足他生活的每一個需求，並且祂也可以使我們有餘。
Tuesday, June 9, 2026
1610 英翻中(腓力比書第十一課) You don't have to worry! 你不必擔心！ 09/062026
1610 英翻中(腓力比書第十一課) You don't have to worry! 你不必擔心！ 09/062026
Lesson eleven YOU DON’T HAVE TO WORRY! Philippians 4:1–9
第十一課 你不必擔心！ 腓立比書
4:1-9
If anybody had an
excuse for worrying, it was the apostle Paul. His beloved Christian friends at
Philippi were disagreeing with one another, and he was not there to help them.
We have no idea what Euodia and Syntyche were disputing about, but whatever
it was, it was bringing division into the church. Along with the potential
division at Philippi, Paul had to face division among the believers at Rome
(Phil. 1:14–17). Added to these burdens was the possibility of his own death!
Yes, Paul had a good excuse to worry—but he did not! Instead, he took time to
explain to us the secret of victory over worry.
若有人有理由去擔心，那就是使徒保羅。 他沒有幫助在腓立比的心愛基督徒朋友，解決他們彼此意見不合，他為他們憂心。我們不知道友阿爹和循都基在爭論什麼，但無論如何，他們正在給教會帶來分裂。伴隨著腓立比潛在的分裂，保羅不得不面對羅馬信徒之間的分裂（腓
1:14-17）。除了這些負擔之外，還有他自己死亡的判決可能性！ 是的，保羅有充分的理由去擔心 — 但他沒有這樣做！相反，他花時間向我們解釋戰勝憂心的秘訣。
What is worry? The
Greek word translated “anxious” (careful) in Philippians 4:6 means “to be
pulled in different directions.” Our hopes pull us in one direction; our fears
pull us the opposite direction; and we are pulled apart! The Old English root
from which we get our word worry means “to strangle.” If you have ever really
worried, you know how it does strangle a person! In fact, worry has definite
physical consequences: headaches, neck pains, ulcers, even back pains. Worry
affects our thinking, our digestion, and even our coordination. 什麼是憂心？ 在腓立比書
4 章 6 節中的希臘詞翻譯為“焦慮(anxious)”（謹慎 ‘careful’）意思是“心志被吸引到不應該去的方向”。我們希望只將我們的心志帶向正確的方向；恐懼被帶向相反的方向；那就是分裂！它在古英語詞根中是“扼殺(to
strangle)。”若你真的擔心過度，就會憂愁殺人的！事實上，憂慮對身體有很大的影響：會使人頭痛，頸痛，潰瘍，甚至背痛。憂慮會影響我們的心志，我們的消化，甚至我們的調恊統一。
From the spiritual point of view, worry is wrong thinking (the mind) and wrong feeling (the heart) about circumstances, people, and things. Worry is the greatest thief of joy. It is not enough for us, however, to tell ourselves to “quit worrying” because that will never capture the thief. Worry is an “inside job,” and it takes more than good intentions to get the victory. The antidote to worry is the secure mind: “And the peace of God … shall keep [garrison, guard like a soldier] your hearts and minds through Christ Jesus” (Phil. 4:7). When you have the secure mind, the peace of God guards you (Phil. 4:7) and the God of peace guides you (Phil. 4:9). With that kind of protection—why worry? 從靈性的角度來看，憂慮是對環境、人和事物的錯誤思考（心志）和錯誤感覺（心）。憂慮是喜樂最大的竊賊。然而，對我們來說，僅告訴自己 “不要憂心” 是不夠的，因為用這方法永遠抓不到小偷。擔憂是“內心的事”，要想取得勝利，需要的不僅僅是良好的心志。而是與憂慮對抗的穩定平安的心志：“上帝所賜出人意外的平安，必在基督耶穌裡，保守你們的心懷意念，像 “駐軍，如士兵一樣警衛””（腓 4:7）。當你擁有安全的頭腦時，上帝的平安會護衛你（腓 4:7），而賜平安的上帝會引導（腓 4:9）。有了這種安全保護，為什麼還要擔
If we are to conquer
worry and experience the secure mind, we must meet the conditions that God has
laid down. There are three: right praying (Phil. 4:6–7), right thinking (Phil.
4:8), and right living (Phil. 4:9). 如果我們要戰勝憂慮，體驗安全的心志，就必須滿足上帝所立下的三種條件。1. 合乎上帝心意的祈禱（腓
4:6-7）、2. 正確的心志（腓 4:8）和 3. 蒙上帝喜悅的信徒生活（腓 4:9）
1. Right Praying (腓4:6–7) 1. 合乎上帝心意的祈禱（腓4:6-7）
Paul did not write,
“Pray about it!” He was too wise to do that. He used three different words to
describe “right praying”: prayer, supplication, and thanksgiving. “Right
praying” involves all three. The word prayer is the general word for making
requests known to the Lord. It carries the idea of adoration, devotion, and
worship. Whenever we find ourselves worrying, our first action ought to be to
get alone with God and worship Him. Adoration is what is needed. We must see
the greatness and majesty of God! We must realize that He is big enough to
solve our problems. Too often we rush into His presence and hastily tell Him
our needs, when we ought to approach His throne calmly and in deepest
reverence. The first step in “right praying” is adoration. 保羅沒有只寫，“為某事禱告！”他這樣做就太聰明了。他用三個不同的詞來形容“合乎上帝心意的禱告”：禱告、懇求和感恩。
“合乎上帝心意的禱告”包括這三者。禱告是向主提出請求的通用詞。包括頌揚，奉獻，和崇拜的三種行為思想。每當我們覺得自己憂心時，首先的行動應該是與上帝單獨相處，並且開口讚美頌揚祂。頌讚是必需的。我們必須看到上帝的偉大和莊嚴！必須認識到祂足夠偉大，可以解決我們的問題。當我們應該冷靜並以最深切的敬畏接近祂的寶座時，常常衝到祂面前，並匆忙告訴祂我們的需要。
“合乎上帝心意禱告”的第一步是頌讚。
The second is supplication, an earnest sharing of our needs and problems. There is no place for halfhearted, insincere prayer! While we know we are not heard for our “much speaking” (Matt. 6:7–8), still we realize that our Father wants us to be earnest in our asking (Matt. 7:1–11). This is the way Jesus prayed in the garden (Heb. 5:7), and while His closest disciples were sleeping, Jesus was sweating great drops of blood! Supplication is not a matter of carnal energy but of spiritual intensity (Rom. 15:30; Col. 4:12). 其次是 “懇求”，誠懇地告訴祂我們的需要和問題。沒有半真半假，不真誠的祈禱！ 雖然知道我們的“囉嗦”祂不會垂聽（太 6:7-8），但我們仍然意識到天父希望我們懇切地祈求（太 7:1-11）。這就是耶穌在花園裡祈禱的樣式（來 5:7），然而耶穌最親近的門徒同時却在睡覺，祂正流著大滴的血汗珠！懇求不是出於肉體的，而是屬靈的大能（羅 15:30；西 4:1
After adoration and supplication comes appreciation, giving thanks to God (see Eph. 5:20; Col. 3:15–17). Certainly the Father enjoys hearing His children say, “Thank You!” When Jesus healed ten lepers, only one of the ten returned to give thanks (Luke 17:11–19), and we wonder if the percentage is any higher today. We are eager to ask but slow to appreciate. 在頌讚和懇求之後是感恩，感謝上帝（見 弗 5:20；西 3:15-17）。天父當然喜歡聽到祂孩子說，“謝謝祢！”當耶穌醫治了十個麻風病人時，其中只有一個回來感恩的（路 17:11-19），不知道今天回來感謝的人是否會多一些。我們常常祈求熱心，但感謝却緩慢。
You will note that “right praying” is not something every Christian can do immediately, because “right praying” depends on the right kind of mind. This is why Paul’s formula for peace is found at the end of Philippians and not at the beginning. If we have the single mind of Philippians 1 then we can give adoration. (How can a double-minded person ever praise God?) If we have the submissive mind of Philippians 2, we can come with supplication. (Would a person with a proud mind ask God for something?) If we have the spiritual mind of Philippians 3 we can show our appreciation. (A worldly minded person would not know that God had given him anything to appreciate!) In other words, we must practice Philippians 1, 2, and 3 if we are going to experience the secure mind of Philippians 4. 你會注意到“合乎上帝心意的祈禱”並不是每個基督徒都能立即做到的，因為“這樣的祈禱”取決於正確的心志。這就是為什麼保羅提出的和平公式是，出現在腓立比書的結尾，而不是在開頭。如果我們有腓立比書 1章 的專一的心志，那麼我們就可以開始崇拜。 （ “心懷二意” 的人怎麼可能讚美上帝？） 若我們有腓立比書第 2 章順服的心志，就可以向上帝懇求。 （心高氣傲的人怎麼會誠懇的向上帝祈求呢？）如果我們有腓立比書第 3 章的所寫的屬靈心志，就會立刻表達我們的感激之情於萬一。 （世俗的人對於上帝賜予他的事物，早已忘恩負義！）換句話說，若我們要經歷腓立比書第 4 章的平安穩妥無憂心的心志，就必須先具有腓立比書第 1、2、3 章所提的三種心志。
Paul counseled us to
take “everything to God in prayer.” “Don’t worry about anything, but pray about
everything!” was his admonition. We are prone to pray about the “big things” in
life and forget to pray about the so-called “little things”—until they grow and
become big things! Talking to God about everything that concerns us and Him is
the first step toward victory over worry.
保羅勸告我們“在禱告中把一切都交給上帝”。
“什麼都不要擔心，但要為一切的事祈禱！”這是他的告誡。 很容易為我們生活中的“大事”禱告，而忘記為所謂的“小事”祈禱，直到它們長大成為大事！與上帝談論與我們和祂有關的一切事，是戰勝憂慮的第一步。
The result is that
the “peace of God” guards the heart and the mind. You will remember that Paul
was chained to a Roman soldier, guarded day and night. In like manner, “the
peace of God” stands guard over the two areas that create worry—the heart
(wrong feeling) and the mind (wrong thinking). When we give our hearts to
Christ in salvation, we experience “peace with God” (Rom. 5:1), but the “peace
of God” takes us a step further into His blessings. This does not mean the
absence of trials on the outside, but it does mean a quiet confidence within,
regardless of circumstances, people, or things.
結果是“上帝的平安”守護著心和心志。你會記得保羅被綑鎖在每一個羅馬士兵手上，日夜看守。同樣地，“上帝的平安”保守產生憂慮的兩個方面，心（錯誤的感覺）和心志（錯誤的想法）。當我們在救恩中將我們的心獻給基督時，就會體驗到“與上帝同在”（羅
5:1），但“上帝的平安”會帶我們更進一步進入祂的祝福。這並不是說外面沒有試煉，而是意味著無論環境，人，或事如何，在內心都有平靜穩妥的確信。
Daniel gave us a
wonderful illustration of peace through prayer. When the king announced that
none of his subjects was to pray to anyone except the king, Daniel went to his
room, opened his windows, and prayed as before (Dan. 6:1–10). Note how Daniel
prayed. He “prayed, and gave thanks before his God” (Dan. 6:10) and he made
“supplication” (Dan. 6:11). Prayer—supplication—thanksgiving! And the result
was perfect peace in the midst of difficulty! Daniel was able to spend the
night with the lions in perfect peace, while the king in his palace could not
sleep (Dan. 6:18).
但以理藉由祈禱給了我們奇妙的平安的例證。當國王宣布所有臣民不得向任何除國王外的人祈禱時，但以理回到他的房間，打開窗戶，像以前一樣向上帝祈禱（但 6:1-10）。請留意但以理的禱告。 他“在他的上帝面前禱告，謝恩”
The first condition
for the secure mind and victory over worry is right praying.
The second is ----
安全的心志和戰勝憂慮的第一個條件是合乎上帝心意的祈禱。 第二個是 ----
2. Right Thinking (4:8)
2. 合乎上帝旨意的思想 (4:8)
Peace involves the
heart and the mind. “Thou wilt keep him in perfect peace, whose mind is stayed
on thee: because he trusteth in thee” (Isa. 26:3). Wrong thinking leads to
wrong feeling, and before long the heart and mind are pulled apart and we are
strangled by worry. We must realize that thoughts are real and powerful, even
though they cannot be seen, weighed, or measured. We must bring “into captivity
every thought to the obedience of Christ” (2 Cor. 10:5).
平安涉及心和心志。 “祢必保守他完全的平安，因為他倚靠祢”（賽
26:3）。錯誤的想法導致錯誤的感覺，不久，心和心志分裂，我們被憂慮所扼殺。我們必須確識思想的真實而有力，即使無法看到，衡量或測量它們。我們必須“將一切思想都用於順服基督”（林後
10:5）。
Sow a thought, reap an action.
Sow an action, reap a habit.
Sow a habit, reap a character.
Sow a character, reap a destiny!
播下思想，收穫運作。
播下運作，收穫習慣。
播下習慣，收穫品格。
播種品格，收穫命運！
Paul spells out in
detail the things we ought to think about as Christians.
保羅詳細闡述作為基督徒應該思慮的事。
Whatever is true. Dr.
Walter Cavert reported a survey on worry that indicated that only 8 percent of
the things people worried about were legitimate matters of concern! The other
92 percent were either imaginary, never happened, or involved matters over
which the people had no control anyway. Satan is the liar (John 8:44), and he
wants to corrupt our minds with his lies (2 Cor. 11:3). “Yea, hath God said?”
is the way he approaches us, just as he approached Eve (Gen. 3:1ff.). The Holy
Spirit controls our minds through truth (John 17:17; 1 John 5:6), but the devil
tries to control them through lies. Whenever we believe a lie, Satan takes
over!
凡是真實的。 瓦特
. 卡偉(Walter Cavert) 博士報告他的一項有關於憂心的調查，該調查說明，凡人所憂心的事，只有
8% 是合理，應該關注的！ 其他
92% 要么是虛幻的，要么是從未發生過，要么涉及人無論如何努力，都無法控制的事。撒旦是說謊者（約
8:44），牠想利用謊言來敗壞我們的心志（林後 11:3）。
“是啊，上帝有說過嗎？”這是牠用來接近我們謊話的引 誘，就像引誘夏娃一樣（創 3:1 比照研讀）。聖靈藉由真理來控制我們的心思意念（約 17:17；約壹 5:6），但魔鬼試圖通過謊言來控制我們的思想。每當我們相信謊言時，撒旦就擁抱了我們！
Whatever is honest
and just. This means “worthy of respect and right.” There are many things that
are not respectable, and Christians should not think about these things. This
does not mean we hide our heads in the sand and avoid what is unpleasant and
displeasing, but it does mean we do not focus our attention on dishonorable
things and permit them to control our thoughts.
凡是誠實和公義的。也就是說“值得尊重和是公正的”。 世上有很多事是不值得尊重的，基督徒不應該思想它們。這並不是說像駝鳥一樣，把我們的頭埋在沙子裡，什麼不愉快和討厭的事都不理睬，但確實是說，把我們的注意力常常集中在不道德的事上，讓魔鬼有機會控制我們的思想。
Whatever is pure,
lovely, and of good report. “Pure” probably refers to moral purity, since the
people then, as now, were constantly attacked by temptations to sexual impurity
(Eph. 4:17–24; 5:8–12). “Lovely” means “beautiful, attractive.” “Of good
report” means “worth talking about, appealing.” The believer must major on the
high and noble thoughts, not the base thoughts of this corrupt world.
凡是純潔的，可愛的，有美名的。 “純潔”可能是指道德純潔，因為當時的人們和現在一樣，不斷受到眼目的情慾，肉體的情慾性的污衊的誘惑（弗 4:17-24；5:8-12）。
“可愛的”意思是“美麗有吸引力的”。
“有美名”的意思是“值得談論，引起興趣”。 信徒必須注重高尚和道德的思念，而不是世上敗壞和卑鄙的惡劣思想。
Whatever possesses
virtue and praise. If it has virtue, it will motivate us to do better, and if
it has praise, it is worth commending to others. No Christian can afford to
waste “mind power” on thoughts that tear him down or that would tear others
down if these thoughts were shared.
若有什麼德行和稱讚。如果有什麼美德，就會激勵我們向好處去做得更好，如果有什麼稱讚，就值得向別人讚美。沒有任何基督徒可以補償，把他的“心志”浪費在摧毀他或會摧毀別人的惡意上。
If you will compare
this list to David’s description of the Word of God in Psalm 19:7–9, you will
see a parallel. The Christian who fills his heart and mind with God’s Word will
have a “built-in radar” for detecting
wrong thoughts. “Great peace have they which love thy law” (Ps. 119:165). Right
thinking is the result of daily meditation on the Word of God.
如果將此表與大衛在詩篇 19篇7至9節中，對上帝話語的描述進行比較，會發現有相似之處。用上帝的話語充滿在基督徒的心思意念裡，如在他意念裡有一個“裝好的雷達”來檢測他錯誤的想法。
“愛祢律法的人有出人意外的平安”（詩 119:165）。正確的思想是每天默想上帝的話語的後果。
The third condition
for the secure mind is ---
要得到安全心志的第三個條件是 ---
3. Right Living (4:9)
3. 蒙上帝喜悅的信徒生活 (4:9)
You cannot separate
outward action and inward attitude. Sin always results in unrest (unless the
conscience is seared), and purity ought to result in peace. “And the work of
righteousness shall be peace; and the effect of righteousness quietness and
peace” (Isa. 32:17). “But the wisdom that is from above is first pure, then
peaceable” (James 3:17). Right living is a necessary condition for experiencing
the peace of God.
你不能把外在的行動和內在的心態分開。罪總是導致良心的不安（除非良心麻痺），才使純潔導致平安。
“行公義的事必有平安；公義的果效是安靜和平安”（賽 32:17）。
“但從上頭來的智慧，先純潔，後平安”（雅 3:17）。蒙上帝喜悅的信徒生活是經歷祂的平安的必要條件。
Paul balances four
activities: “learned and received” and “heard and seen.” It is one thing to
learn a truth, but quite another to receive it inwardly and make it a part of
our inner man (see 1 Thess. 2:13). Facts in the head are not enough; we must
also have truths in the heart. In Paul’s ministry, he not only taught the Word
but also lived it so that his listeners could see the truth in his life. Paul’s
experience ought to be our experience. We must learn the Word, receive it, hear
it, and do it. “But be ye doers of the word, and not hearers only” (James
1:22).
保羅平衡這四項活動：“學習和接受”和“聽到和看到”。學習真理是一回事，而使內心接受真理，並使它成為心中的一部分，則是另一回事（見 帖前2:13）。在頭腦中的事實是不夠的；我們也必須心中有真理。在保羅的事工中，他不僅教導上帝的話語，而且實踐，使聽眾能夠看到他生活中的真理。保羅的經歷應該是我們的經歷。我們必須學習，接受，且聽到上帝的話，並照祂的旨意去行。
“只是你們要行道，不要單單聽道”（雅 1:22）。
“The peace of God” is
one test of whether or not we are in the will of God. “Let the peace that
Christ can give keep on acting as umpire in your hearts” (Col. 3:15 wms). If we
are walking with the Lord, then the peace of God and the God of peace exercise
their influence over our hearts. Whenever we disobey, we lose that peace and we
know we have done something wrong. God’s peace is the “umpire” that calls us
“out”!
“上帝的平安”是針對我們是否在上帝旨意中的一項考驗。
“讓基督所賜的平安繼續在你們心中作主”（西 3:15 wms版）。如果我們與主同行，那麼上帝的平安和平安的上帝就會影響我們的心。每當不順服祂時，我們就會失去那種平靜，使我們知道做錯了什麼。上帝的平安是
“裁判”判我們 “出局”！
Right
praying, right thinking, and right living: these are the conditions for having
the secure mind and victory over worry. As Philippians 4 is the “peace chapter”
of the New Testament, James 4 is the “war chapter.” It begins with a question:
“From whence come wars and fightings among you?” James explained the causes of
war: wrong praying (“Ye ask, and receive not, because ye ask amiss,” James
4:3), wrong thinking (“purify your hearts, ye double minded,” James 4:8), and
wrong living (“know ye not that the friendship of the world is enmity with
God?” James 4:4). There is no middle
ground. Either we yield heart and mind to the Spirit of God and practice right
praying, thinking, and living; or we yield to the flesh and find ourselves torn
apart by worry.
合乎上帝心意的祈禱，順服祂旨意的思念，以及討祂喜悅的生活： 都是擁有安全的心志，和戰勝憂慮的必要條件。正如腓立比書 4 章是新約的“平安篇章”，雅各書
4 章是“戰爭篇章”。它以問題來開始：“你們中間的戰爭和鬥毆從何而來？”雅各解釋了戰爭的起因：錯誤的禱告（“你們求也得不著，是因為你們妄求”，雅 4:3），錯誤的思想（“要潔淨你們的手，心懷二意的人哪，”雅各書
4:8），以及錯誤的生活（“你們豈不知道與世俗為友，就是與上帝為敵嗎？”雅各書
4:4）。 沒有妥協的餘地。要么我們將心思意念順服於上帝的靈，實行合乎祂心意的禱告，思想和生活；或我們屈服於肉體，發現自己被憂慮扼殺。
There is no need to
worry! And, worry is a sin! (Have you read Matt. 6:24–34 lately?) With the
peace of God to guard us and the God of peace to guide us— why worry?
不必要擔心！ 而且憂心是罪！ （你最近讀過 太 6:24-34
嗎？）有上帝的平安保守我們，有平安的上帝引導我們，為什麼要憂心？
Subscribe to:
Posts (Atom)