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腓立比书生命读经 · 第25篇

等待基督将我们的身体改变形状

AWAITING CHRIST FOR THE TRANSFIGURATION
1读经：腓立比书三章十七至二十一节。为了要对腓立比三章十七至二十一节有充分的领会，我们必须认识保罗在这些经文里的基本思想。这需要经历与洞察力。
1Scripture Reading: Phil. 3:17-21 In order to have an adequate understanding of 3:17-21, we need to know Paul’s basic thought in these verses. This requires experience and insight
保罗的基本思想
Paul’s basic thought
2保罗写一、二章的用意，是要在他与腓立比的信徒之间有来往、交通，使他们可以分享他对基督的经历，叫信徒受鼓励，完全有分于他对基督的享受。在三章开头，保罗所著重的点改变了。虽然要追溯保罗在这里的思想相当困难，但我在本篇信息中的负担，是要看保罗在腓立比三章里的基本思想。我们若仔细读这一章，就会看见保罗说到在地中海区域有强大影响力的两班人。第一班是热中犹太教者，犹太宗教徒，他们是为传统的宗教发热心。保罗在二节说他们是犬类、作恶的、妄自行割的。第二班由持守以彼古罗派哲学的人所组成，他们提倡纵情吃喝，事事享乐，这一切都与基督的十字架相对。（18～19。）从二节我们看见，热中犹太教者对腓立比的信徒是一种破坏；由十八节我们看见，以彼古罗派的人对他们是另一种破坏；前者出于犹太教，后者源于异教。保罗在这章里的基本思想与这两班人有关。我们会看见，保罗在说到热中犹太教者时，是对付魂，（1～16，）特别是对付心思；在暗指以彼古罗派时，是对付身体。（17～21。）热中犹太教者不提倡物质事物的享受；反之，他们热心提倡自己特殊的宗教哲学。宗教和哲学都与心思有关。宗教人士与哲学人士多半不是被物质的事霸占，他们不愿在诸如吃喝这样的事上放纵自己；反之，他们甚至在这些事上约束自己。我们曾指出，保罗在三至七节所指的，不是物质的事物，乃是与宗教、哲学和文化有关的事物，与我们的心思息息相关的事物。
2In chapters one and two Paul’s in tent i on was to have communication, fellowship, between him and the believers in Philippi that he might share his experience of Christ so that the believers might be encouraged to have a full participation in his enjoyment of Christ. At the beginning of chapter three, Paul changes his emphasis. Although it is rather difficult to trace Paul’s thought in this chapter, my burden in this message is to consider Paul’s basic concept in Philippians 3. If we read this chapter carefully, we shall see that Paul refers to two groups of people who were exerting a strong influence in the Mediterranean area. The first group was the Judaizers, the Jewish religionists, who were zealous for their traditional religion. In verse 2 Paul speaks of them as dogs, evil workers, the concision. The second group consisted of those who held to the Epicurean philosophy, which promoted indulgence in the pleasure of eating and drinking and self-gratification in other things, all of which are contrary to the cross of Christ (vv. 18-19). From verse 2 we see that Judaizers were causing damage to the Philippian believers. From verse 18 we see that those who practiced according to the Epicureans were also causing damage to them. The former was of Jewish origin; the latter, of a heathen source. Paul’s underlying thought in this chapter is related to these two groups. As we shall see, in speaking of the Judaizers, Paul deals with the soul, especially with the mind, but in speaking of the Epicureans, he deals with the body. The Judaizers did not promote the enjoyment of material things. Rather, they zealously promoted their particular religious philosophy. Both religion and philosophy involve the mind. For the most part, religious people and philosophical people are not occupied with material things. They do not care to indulge themselves in such things as eating and drinking. On the contrary, they may even restrict themselves in these matters. As we have pointed out, the things to which Paul refers in verses 3 through 7 are not material things, but things related to religion, philosophy, and culture, things which have much to do with our mind.
3腓立比的信徒已经在灵里得救并重生，但他们仍然需要正确的顾到他们的魂和身体。保罗写三章时，他深处有个用意，要教导腓立比的信徒如何对付魂和身体。所以，他首先说到热中犹太教者，为要在对付魂的事上造就腓立比人。然后他题到以彼古罗派，为要在对付身体的事上教导信徒。
3The believers in Philippi had been saved and regenerated in spirit, but there was still the need for them to care for their soul and body in a proper way. As Paul was writing chapter three, deep within him was the intention to give certain instructions to the Philippian believers concerning how to deal with the soul and the body. Therefore, he first spoke of the Judaizers in order to edify the Philippians in dealing with the soul. Then he referred to the Epicureans in order to instruct the believers in dealing with the body
心思的变化与更新
TRANSFORMATION AND THE RENEWING OF THE MIND
4我们若要对付魂，就必须将一切宗教、哲学、和文化的事物看作粪土。宗教、哲学和文化的主要成分，引起有思想之人的兴趣。这指明宗教、哲学和文化，与魂和心理世界密切相关。
4If we would deal with the soul, we need to count as refuse all religious matters, philosophical things, and cultural elements. The main ingredients of religion, philosophy, and culture are things which appeal to thoughtful people. This indicates that religion, philosophy, and culture are intimately related to the soul and to the psychological world
5关于变化，我们已往说得非常多，甚至有一首诗歌的主题就是变化。（诗歌五四六首。）然而，可能还有许多人不领悟变化与心思的更新有关。照著罗马十二章二节，心思的更新是变化的基本方面。我们魂的变化非常在于我们心思的更新。我们的心思若不更新，我们的魂就会依然不变。说我们的心思得更新，意思是我们的想法改变了。许多信徒的思想仍被宗教、哲学、和文化的事物，就是保罗在腓立比三章七至八节所题到的事物霸占。这些事与心理世界，就是魂的世界有关。许多人也被天然的想法占有。这样的圣徒也许不错，但他们的魂今天与许多年前相同。我们缺少变化，基本的原因是有一块巨大的石头，就是民族特性的石头，霸占了我们的魂，顶替属于基督的地位。民族的特性霸占了我们的魂，没有一个人例外。我们的魂被这石头占有了。
5In the past we have spoken very much about transformation. We even have a hymn on the subject of transformation (Hymns, #750). However, it is still possible that many do not realize that transformation involves the renewing of the mind. According to Romans 12:2, the renewing of the mind is a basic aspect of transformation. The transformation of our soul depends to a great extent on the renewing of our mind. If our mind is not renewed, our soul will remain unchanged. To say that our mind is renewed means that a change has taken place in our way of thinking. The thoughts of many believers are still occupied with religious, philosophical, and cultural things, the very things mentioned by Paul in 3:7 and 8. These matters are related to the psychological world, to the world of the soul. Many are also taken over by a natural way of thinking. Such saints may be good, but they are the same in soul today as they were many years ago. A primary reason for our lack of transformation is that a huge rock, the rock of national characteristics, is occupying our soul, taking the place that belongs to Christ. In the case of every one of us, national characteristics occupy our soul. Our soul has been taken over by this rock
我们的魂需要接受手术
THE NEED FOR SURGERY ON OUR SOUL
6我们也可以将霸占我们魂的民族特性，比喻为长在人胃里的肿瘤，使胃几乎没有空间为著别的。在我们心理的胃里长了肿瘤，并且几乎占有了该为基督保留的所有地位。为这缘故，我们里面的人无法容纳多少属灵的食物，也无法正常的尽功用。每一个国家的信徒，甚至某一国家不同地区的信徒，都有他们肿瘤的特征。这肿瘤特别长在我们天然的心思里，长到一个地步，成了我们构成的一部分。
6We may also liken national characteristics that occupy our soul to a tumor which grows in a person’s stomach until there is room for little else. In our psychological stomach a tumor has grown and has taken over nearly all the room which should be reserved for Christ. For this reason, our inner being cannot contain much spiritual food and it cannot function normally. Believers from every country, and even from different regions in a particular country, have a tumor characteristic of them. This tumor grows especially in our natural mind. It has grown to such a degree that it has become part of our very constitution.
7从多年的经历我能见证，所有的信徒心理的胃里都有这样一个肿瘤，没有例外；惟一的不同是肿瘤的大小。惟有技术最高明的外科医生─主耶稣自己─能除去隐藏在我们里面的肿瘤。在三章一至十六节保罗对付这肿瘤；他给我们的魂，特别是给我们的思想动手术。当保罗是大数的扫罗时，他魂里有很大的肿瘤。这肿瘤影响了保罗对犹太宗教、律法、割礼、和传统的想法。但有一天，主耶稣这位最伟大的外科医生，给保罗动手术，巨大的肿瘤就从他的心思除去了。然而，对我们大多数人而言，这手术还没有进行。肿瘤仍在我们的魂里。好些年来，我里面受一个问题困扰，无法找著答案。为甚么真正爱主并且认真寻求主的基督徒，年复一年没有在生命里长大？他们虽然忠信的读圣经，却没有看见甚么。现在我至少有部分答案。他们在生命上缺少长大，读主的话也缺少启示，是由于他们心理的胃里有肿瘤。我领悟这事的严重性，就有负担一再强调，在三章七至八节，保罗不是指物质的事物，乃是指宗教、哲学、和文化的事物，特别是指霸占我们魂的思想、观念和主意。因为这样的事物像肿瘤一样长在我们里面，我们就迫切需要接受手术。我们需要彻底对付魂，特别是对付心思。
7From years of experience I can testify that, without exception, all believers have such a tumor in their psychological stomach. The only difference among us regarding this tumor is its size. Only the most skillful Surgeon—the Lord Jesus Himself—is able to remove the tumor hidden within us. In 3:1-16 Paul deals with this tumor; he operates on our soul, especially on our thinking. When he was Saul of Tarsus, Paul had a large tumor in his soul. This tumor influenced Paul’s thoughts about the Jewish religion, law, circumcision, and tradition. But one day the Lord Jesus, the greatest Surgeon, operated on Paul, and a huge tumor was removed from his mind. However, with most of us, this surgery has not yet taken place. The tumor is still in our soul. For a number of years I was bothered within by a question for which I was not able to find an answer. Why do Christians who truly love the Lord and seek Him earnestly go on year after year without growing in life? Even though they read the Bible faithfully, they do not see anything. Now I have at least part of the answer. The lack of growth in life and shortage of revelation in reading the Word are caused by a tumor in their psychological stomach. Realizing the seriousness of this, I am burdened to emphasize again and again that in 3:7 and 8 Paul refers not to material things, but to religious, philosophical, and cultural things, in particular to thoughts, concepts, and ideas that occupy our soul. Because such things have grown within us like a tumor, we are in desperate need of surgery. We need a thorough dealing with the soul, especially with the mind
8在三章十五节保罗说，『所以我们凡是长成的人，都要思念这事。』我们若要思念这事，就必须有无肿瘤的心思，就是被基督充满的心思，只顾寻求基督、赢得祂、并享受祂的心思。要有这样的心思，我们必须让主动手术，将我们心理的肿瘤除去。哦，愿主给我们看见，我们何等需要这样的心思！
8In 3:15 Paul says, “Let us therefore, as many as are full grown, have this mind.” If we would have “this mind,” we must have a mind without a tumor, a mind filled with Christ and occupied with seeking Christ, gaining Him, and enjoying Him. In order to have such a mind, we must be operated on by the Lord and have our psychological tumor removed. Oh, may the Lord show us how we need such a mind
9物质的身体及其享受保罗在三章一至十六节对付魂以后，在三章十七至二十一节继续对付身体。这五节对付物质的享受，特别是以彼古罗派所实行的。我们这些真正寻求基督的人，需要接受手术，以除去我们宗教和哲学的思想，也需要正确的对付物质的身体。在十九节保罗说到一些人，『他们的神就是自己的肚腹，』但在二十至二十一节他说我们等待主耶稣基督，『祂要…将我们这卑贱的身体改变形状，使之同形于祂荣耀的身体。』在这些经文里，保罗对付物质的身体及其享受。我们不该以为保罗只对付魂，任凭身体放纵情欲。在对付魂时，保罗没有摸物质的事物。但在对付身体时，他的确摸这些事。我愿意再一次指出，保罗在一至二章与信徒交通以后，在三章就教导他们如何对付魂与身体。要对付魂，他们必须将一切宗教、哲学、和文化的事物看作粪土，不宝贵这些事物。宗教的事物无一该视为宝贝，哲学的事物无一能与基督相比，文化的元素也无一该被允许作祂的代替。我们必须定罪一切宗教、哲学、和文化的事物，将其看作粪土，为要在我们的魂里赢得基督，并在我们的魂里，特别在我们的心思里被祂充满。这是对付我们魂的方式。保罗在十七节转到物质享受的事，他说，『弟兄们，你们要一同效法我，你们怎样以我们为榜样，也当留意那些这样行的人。』这里的榜样，不是指保罗在前几节所说到的。这乃是那些正确对付物质身体的人所立的榜样。我们如何知道十七节不是指魂的事，乃是指身体的事？乃是因十八节开始于『因为』一辞，指明这节是十七节的解释。十八节说，『因为有许多人，就是那些我屡次告诉你们，现在又流泪告诉你们的，他们的行事为人，是基督十字架的仇敌。』他们是基督十字架的仇敌，这十字架了结了情欲的身体。（加五24。）
9THE PHYSICAL BODY AND ITS ENJOYMENT After dealing with the soul in 3:1-16, Paul goes on to deal with the body in 3:17-21. These five verses deal with physical enjoyment, especially as practiced by the Epicureans. As genuine seekers of Christ, we need surgery to eliminate our religious and philosophical thoughts, and we also need a proper dealing with the physical body. In verse 19 Paul speaks of those “whose God is the belly,” but in verses 20 and 21 he says that we are awaiting the Lord Jesus Christ, “Who will transfigure the body of our humiliation, conforming it to the body of His glory.” In these verses Paul deals with the physical body and its enjoyment. We should not think that Paul deals only with the soul and leaves the body free to indulge itself in its lusts. In dealing with the soul, Paul does not touch physical things. But in dealing with the body, he does touch these things. Once again I wish to point out that, after his fellowship with the believers in chapters one and two, Paul gave them instructions in chapter three concerning how to deal with the soul and the body. To deal with the soul, they had to count as refuse all religious, philosophical, and cultural things and not treasure them. Nothing religious should be regarded as a treasure. Nothing philosophical can compare with Christ, and no cultural element should be allowed to be a substitute for Him. We must condemn all religious, philosophical, and cultural things and count them as refuse in order to gain Christ in our soul and to be filled with Him in our soul, especially in our mind. This is the way to deal with our soul. Turning to the matter of physical enjoyment, Paul says in verse 17, “Be imitators together of me, brothers, and observe attentively those who thus walk as you have us for an example.” The example here does not refer to what Paul has covered in the foregoing verses. Instead, it is the example set by those who deal with the physical body in a proper way. How do we know that verse 17 refers not to the things of the soul, but to the things of the body? We know it by the fact that verse 18 begins with the word for, indicating that this verse is an explanation of verse 17. Verse 18 says, “For many walk, of whom I have told you often and now tell you even weeping, that they are the enemies of the cross of Christ.” They were enemies of the cross of Christ, which has terminated the indulgence of the lusts of the physical body.
10我们曾指出，以彼古罗派只顾纵情吃喝，事事享乐。保罗在腓立比三章十九节题到这点，说，『他们的结局就是灭亡，他们的神就是自己的肚腹，他们以自己的羞辱为荣耀，是思念地上之事的人。』这些就是敬拜自己的肚腹，事奉自己肠胃的以彼古罗派人。他们提倡吃喝享乐，注重肉身的放纵，过于伦理或道德。他们的肚腹就是他们的神。今天许多人走以彼古罗派的路，沉湎于物质的享受。到了周末，有些人沉溺于运动和物质的享乐，把其他一切都忘了。保罗也说以彼古罗派的人『思念地上之事』。他所说地上之事，意思是指肉身、物质、吃喝的事。
10As we have pointed out, the Epicureans care for indulgence in the enjoyment of eating and drinking. Paul refers to this in verse 19, which says, “Whose end is destruction, whose God is the belly, and whose glory is in their shame, who set their minds on earthly things.” These are those who worship their belly and serve their stomach; their belly was their god. In promoting the enjoyment of eating and drinking, the Epicureans were more concerned with physical indulgence than with ethics or morality. Today many take the way of the Epicureans to indulge in physical enjoyments. On the weekends some are so given to sports and physical pleasures that they forget everything else. Of the Epicureans Paul also says that they “set their minds on earthly things.” By earthly things he means physical things, material things, matters of eating and drinking.
11照著歌罗西书，保罗不赞同禁欲主义，苦待己身的实行。但他也不赞同以彼古罗派沉湎于物质的享受。我们需要食物和衣著等类的东西。没有这些，我们无法生存。然而，我们不该在这些事上放纵自己。在四章十一节保罗说，『我已经学会了，无论在甚么景况，都可以知足。』『知足』原文是斯多亚派的用语，指明与以彼古罗派相对的作法。斯多亚派教导人在一切景况中都该知足，不在意享受，也不在意受苦。保罗用这说法，见证他已经学会了知足的秘诀。原则上，我们基督徒不赞同以彼古罗派，也不赞同禁欲主义者。在某种意义上，我们也许多少赞同斯多亚派。保罗写信给腓立比人时，他深处领悟，热中犹太教者和以彼古罗派对召会生活都是破坏的原因。信徒有受到以彼古罗派误引，以致沉湎于物质享受的危险。我们曾指明，保罗写腓立比三章，是要帮助信徒对付魂与身体。今天我们需要这样教导的话。在我们的魂这一面，我们不该固守宗教、哲学、和文化的事物。反之，我们必须愿意将民族特性的肿瘤除去。但愿我们都让属天的外科医生给我们的魂动手术，除去任何的肿瘤。我们的魂这样受对付乃是要紧的。在我们的身体这一面，我们需要吃得正确，并得著滋养，好得著长寿，作主的彰显。但我们该避免放纵或过度享受物质的事物。我们不该实行以彼古罗主义。我们也需要衣著、住处、和交通工具，但我们不该沉湎于这些事。一面，我们必须弃绝热中犹太教者；另一面，我们也必须避开以彼古罗派。在这些事上我们该跟随保罗，并且效法他和那些跟随他的人。
11According to the book of Colossians, Paul did not agree with asceticism, with the practice of treating the body severely. But neither would he agree with the Epicurean indulgence in physical enjoyment. We need such things as food and clothing. Without them, we cannot live. However, we should not indulge ourselves in these things. In 4:11 Paul says, “I have learned in whatever circumstances I am to be content.” The Greek word rendered “content” is a Stoic term, indicating a practice opposite to that of the Epicureans. The Stoics taught that a person should be content in all circumstances, caring neither for enjoyment nor for suffering. Paul used this expression in testifying that he had learned the secret to be content. In principle, we Christians agree neither with the Epicureans nor with the ascetics. In a sense, we may somewhat stand with the Stoics. As Paul was writing to the Philippians, deep within him was the realization that both the Judaizers and the Epicureans were a cause of damage to the church life. There was the danger that the believers would be misled by the Epicureans into the indulgence of physical enjoyment. As we have indicated, Paul wrote Philippians 3 to help the believers deal with both the soul and the body. We today need such a word of instruction. Concerning our soul, we should not hold on to religious, philosophical, and cultural things. Rather, we must be willing to have the tumor of national characteristics removed. May we allow the heavenly Surgeon to operate on our soul and to rid it of any tumor. It is crucial that our soul be dealt with in this way. Concerning our body, we need to eat properly and be nourished in order to have a long life for the Lord’sex press i on. But we should avoid indulgence or excessive enjoyment of physical things. We should not practice Epicureanism. We need clothing, a house, and transportation. But we should not indulge in these things. On the one hand, we must reject the Judaizers; on the other hand, we must also avoid the Epicureans. In these matters we should follow Paul and imitate both him and those who followed him
在诸天之上的国籍
CITIZENSHIP IN THE HEAVENS
12在二十节保罗接著说，『我们的国籍乃是在诸天之上，我们也热切等待救主，就是主耶稣基督，从那里降临。』国籍，或译作国家；原文指全体的公民，生活的结合体。我们的国家生活不在任何属地的国家，乃在诸天之上。我们真正的国籍，我们真实的全体公民，是在诸天之上。有时候我在旅行，人问我是那里人。虽然我必须告诉他们我是中国人，但我更喜欢说我是诸天之上的人，我的国籍在诸天之上。因为我们的国籍在诸天之上，我们就不该被属地的事物，被为著生存的物质事物所霸占。我们不该过分看重物质的事物。当然，这不是说，我们不该有正确的食衣住行。我们确实需要这些事物。但任何超过需要的事物，都可归类为放纵。这样的放纵要被定罪。我们若宝爱为人生活所需要的物质事物，这就指明我们不宝贵我们属天的国籍。愿我们都记得，我们的国籍在诸天之上，我们是寄居在地上的属天子民。我们若有食衣住行，以维持生活，我们就该知足。让我们不在任何属地、物质的事上放纵自己。
12In verse 20 Paul goes on to say, “For our citizenship is in the heavens, from which also we eagerly await a Savior, the Lord Jesus Christ.” The Greek word rendered citizenship” may also be rendered “commonwealth” or “associations of life.” Our national life is not in any earthly country; it is in the heavens. Our real citizenship, our true commonwealth, is in the heavens. Sometimes as I am traveling, people ask me where I come from. Although I may have to tell them that I come from China, I prefer to say that I come from the heavens and that my citizenship is in the heavens. Because our citizenship is in the heavens, we should not be occupied with earthly things, with the physical things needed for our existence. We should not place such a high value on material things. This does not mean, of course, that we should not have proper food, clothing, housing, and transportation. We definitely need these things. But anything that goes beyond need falls into the category of indulgence. Such indulgence is to be condemned. If we love the earthly things needed for human life, this is an indication that we do not treasure our heavenly citizenship. May we all remember that our citizenship is in the heavens and that we are a heavenly people sojourning on earth. If we have food, clothing, housing, and transportation to maintain life, we should be content. Let us not indulge ourselves in any earthly, material things
13我们热切等待救主，就是主耶稣基督，从诸天降临，祂『要按著祂那甚至能叫万有归服自己的动力，将我们这卑贱的身体改变形状，使之同形于祂荣耀的身体』。（21。）我们的身体改变形状，是神救恩的终极完成。神在祂的救恩里，首先重生我们的灵，（约三6，）现今变化我的魂，（罗十二2，）最终要将我们的身体改变形状，使我们全人三部分都与基督相同。在二十一节保罗说到我们的身体是『卑贱的身体』。这描述我们天然的身体，由没有价值的尘土所造，（创二7，）且为罪恶、软弱、疾病和死亡所侵害。（罗六6，七24，八11。）但有一天，这身体要改变形状，同形于基督荣耀的身体。基督荣耀的身体就是祂复活的身体，这身体为神的荣耀所浸透，（路二四26，）并且超越朽坏和死亡。（罗六9。）
13From the heavens we are eagerly awaiting a Savior, the Lord Jesus Christ, who “will transfigure the body of our humiliation, conforming it to the body of His glory, according to the operation of Him who is able even to subject all things to Himself.” The transfiguration of our body will be the ultimate consummation of God’s salvation. In His salvation God first regenerated our spirit (John 3:6), now He is transforming our soul (Rom. 12:2), and, consummately, He will transfigure our body, making us the same as Christ in all three parts of our being. In verse 21 Paul refers to our body as “the body of our humiliation.” This describes our natural body, made of worthless dust (Gen. 2:7) and damaged by sin, weakness, sickness, and death (Rom. 6:6; 7:24; 8:11). But one day this body will be transfigured and conformed to the body of Christ’s glory. Christ’s body of glory is His resurrected body, saturated with God’s glory (Luke 24:26) and transcendent over corruption and death (Rom. 6:9).
14无论我们如何𫗪养身体，给牠穿著，无论我们用那一种汽车作牠的交通工具，或给牠住怎样的居所，牠仍是卑贱的身体。你也许让你的身体在最豪华、最昂贵的床上休息，但牠却是卑贱的身体。然而，我们不该恨恶或轻视自己的身体。我们若轻视自己的身体，就会实行禁欲主义。实在说来，我们该为著主的缘故宝爱自己的身体。我们需要顾到身体，不允许牠放纵。有一天，主耶稣要来，将卑贱的身体改变形状，使之同形于祂荣耀的身体。在二十一节保罗说，卑贱的身体改变形状，是『按著祂那甚至能叫万有归服自己的动力』。我们的身体改变形状，是凭主那叫万有归服祂的动力，（弗一19～22，）这是全宇宙中的大能大力。
14No matter how we may feed and clothe our body and no matter what kind of automobile we use to transport it or dwelling place to house it, it is still a body of humiliation. You may allow your body to rest on the best and most expensive bed, but it is nonetheless a body of humiliation. However, we should not hate or despise our body. If we despise our body, we shall practice asceticism. In a very real sense, we should love our body for the Lord’ss ake. We need to care for the body without allowing it to indulge itself. One day, the Lord Jesus will come and transfigure the body of humiliation and conform it to the body of His glory. In verse 21 Paul says that the transfiguration of the body of humiliation is “according to the operation of Him who is able even to subject all things to Himself.” The transfiguration of our body is by the great power which subjects all things to the Lord (Eph. 1:19-22). This is the almighty power in the whole universe
15我信，现在我们就能领会保罗在腓立比三章里基本的思想。在这章里，保罗教导我们如何对付魂，并如何对付身体。要对付魂，我们必须将一切宗教、哲学、和文化的事物看作亏损，使基督能占有我们全人，我们也能赢得祂到极点。要对付身体，我们该顾到肉身的需要，但不要沉湎于肉身过度的享受。我们的目标该是正确的顾到身体，使其健康，作主的彰显。但我们的存心不该是要过度享受物质的事物，藉此炫耀物质的身体。我们的身体不是这样得荣耀的，乃是在主回来的时候得荣耀。那时候，祂要将我们卑贱的身体改变形状。因此，我们在等待救主回来，使我们被带进神救恩的终极完成我们的身体改变形状。
15I believe that now we can grasp Paul’s basic thought in Philippians 3. In this chapter Paul instructs us both concerning how to deal with the soul and how to deal with the body. To deal with the soul, we must count as loss all religious, philosophical, and cultural things so that Christ may occupy our entire being and that we may gain Him to the uttermost. To deal with our body, we should take care of our physical need, but not indulge in excessive physical enjoyment. Our aim should be to care for the body in a proper way that it may be healthy for the Lord’sex press i on. But our intention should not be to glorify the physical body through the overenjoyment of physical things. Our body is not to be glorified in this way, but is to be glorified at the time of the Lord’s coming back. At that time, He will transfigure our body of humiliation. Thus, we are waiting for Christ to come back that we may be brought into the ultimate consummation of God’ss alvation—the transfiguration of our body
16我们在等待主回来时，该顾到自己肉身的需要，但不沉湎于物质的事物。同时，我们该对付魂，将一切宗教、哲学、和文化的事物看作亏损，使我们的魂完全被变化。日复一日，我们在经历魂里变化的过程，我们在等待主回来时将我们的身体改变形状，藉此将我们带进神救恩的终极完成。
16While we are waiting for the Lord’s coming, we should take care of our physical needs without indulging in material things. At the same time, we should deal with our soul, counting as loss all religious, philosophical, and cultural things so that our soul may be transformed in full. Day by day, we are undergoing the process of transformation in our soul as we are waiting for the Lord to come to transfigure our body and thereby to bring us into the ultimate consummation of God’ss alvation