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。
待贖
(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 faith[1]fully
(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
保羅得到的
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 relation[1]ship
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真正的義。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”。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（“以及祂復活的大能”），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，以及它在你生活中的作用。
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。
謝謝上帝
