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”
（但6:10），並“懇求”（但  6:11）。禱告，懇求，和感恩！結果是在困難中有完美的平安！ 但以理得以與獅子共度完美平安的一夜，而王在宮殿中卻無法入眠（但  6:18）。
 
         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？