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腓立比书生命读经 · 第28篇

基督徒生活中优越的美德（二）

EXCELLENT CHARACTERISTICS OF THE CHRISTIAN LIFE (2
1读经：腓立比书四章五至九节。
1Scripture Reading: Phil. 4:5-9
2在前一篇信息里，我们开始来看基督徒生活中某些优越的美德；我们指出，腓立比四章五至九节有活基督之生活的彰显。从五至六节我们看见，这样的生活展现了谦让宜人，却一无罣虑。在本篇信息中，就是前一篇的延续，我们要往前看活基督之生活管治的六方面。
2In the foregoing message we began to consider certain excellent characteristics of the Christian life, pointing out that in 4:5-9 we have the expression of a life that lives Christ. From verses 5 and 6 we saw that such a life exhibits forbearance, but has no anxiety. In this message, a continuation of the preceding one, we shall go on to see six governing aspects of a life that lives Christ
参 末了的话
III. THE REST
38:保罗在八节给我们这些管治的方面：『末了的话，弟兄们，凡是真实的，凡是庄重的，凡是公义的，凡是纯洁的，凡是可爱的，凡是有美名的；若有甚么德行，若有甚么称赞，这些事你们都要思念。』
3Paul gives us these governing aspects in verse “For the rest, brothers, whatever is true, whatever is honorable, whatever is righteous, whatever is pure, whatever is lovely, whatever is well-spoken of, if there is any virtue and if any praise, take account of these things.”
一 凡是真实的
A. Whatever Is True
4活基督之生活管治的第一方面是『凡是真实的』。这里的真实一辞，意思是道德上的，不仅仅是事情上的。在活基督之生活的彰显中，不能有虚假，不能有说谎。我们所作或所说的一切，都必须是真实的。没有一个活基督的人该有任何虚假的作法。彰显基督的生活乃是真实的生活。
4The first governing aspect of a life that lives Christ is “whatever is true.” The word true here means truthful ethically, not merely true in matter of fact. In the expression of a life that lives Christ there can be no falsehood, no lying. Everything we do or say must be truthful. No one who lives Christ should practice falsehood of any kind. A life that is the expression of Christ is a truthful one
二 凡是庄重的
B. Whatever Is Honorable
5第二方面是『凡是庄重的』。庄重的原文意可敬的，值得尊敬的，高贵的，端庄的，（提前三8，11，多二2，）含尊严意，能激发并引起人的敬意。活基督的生活将会是庄重的、高贵的、端庄的、稳重的、有分量的、并尊严的。
5The second aspect is “whatever is honorable.” The Greek word rendered honorable means venerable, worthy of reverence, noble, grave (1 Tim. 3:8, 11; Titus 2:2), implying the idea of dignity, which inspires and invites reverence. A life that lives Christ will be honorable, noble, grave, solid, weighty, and dignified
6我们不该以为只有较年长的人才应当有分量。所有的年轻人，甚至十几岁的少年人，也该有尊严。甚至初中的年轻弟兄也该有尊严，因为有神在他里面。他是盛装神的器皿，神是他的价值、分量和尊严。有尊严不是行动表现得很显要，乃是活神。装钻戒的宝盒很高贵，不是因著盒子本身，乃是因著钻石。使盒子显得高贵的，是盒子里的钻石。同样，我们是盛装基督的器皿。我们若活祂，就会有真实的尊严。别人看见我们带有这样的尊严，就会对我们有很深的敬意。庄重一辞的原文所含示的尊严，总是激发由衷的敬意。这尊严是活基督之生活管治的第二方面。
6We should not think that only older people should be weighty. All the young people, even the teen - agers, should also have dignity. Even a young brother in junior high school should have dignity, for he has God within him. He is a vessel containing God as his worth, weight, and dignity. To have dignity is not to act important; it is to live God. A jewelry box containing a diamond ring has dignity not because of the box itself, but because of the diamond. It is the diamond in the box which gives dignity to the box. In like manner, we are a vessel containing Christ. If we live Him, we shall have true dignity. When others see us bearing such a dignity, they will have a deep respect for us. The dignity implied in the Greek word for honorable always inspires a profound respect. This dignity is the second governing aspect of the expression of a life that lives Christ.
三 凡是公义的
C. Whatever Is Righteous
7在八节保罗也说到『凡是公义的』。这指在神和人面前是对的（不是指正直的）。行对的事，是与活基督有关之管治的另一方面。
7In verse 8 Paul also speaks of “whatever is righteous.” This refers to what is right (not just) before God and man. Doing what is right is another governing aspect related to the living of Christ
四 凡是纯洁的
D. Whatever Is Pure
8在『凡是纯洁的』这短句里的『纯洁』一辞，意思是在意愿和行动上是单纯的，毫无搀杂。这样的纯洁就是没有装假。纯洁也是活基督之生活管治的一方面。
8The word pure in the expression “whatever is pure” means single in intention and action, without any mixture. To be pure in this way is to have no pretense. Purity is also a governing aspect of the life that lives Christ
五凡是可爱的
e, whatever is lovely
9这样的生活管治还有一方面：『凡是可爱的』。『可爱的』这辞意思是令人爱的，合人意的，令人喜爱的。
9Yet another governing aspect of such a life is “whatever is lovely.” The word lovely means “lovable, agreeable, endearing
六 凡是有美名的
F. Whatever Is Well-Spoken Of
10保罗接著题到『凡是有美名的』。这意思是凡是有好名声的，吸引人的，动人的，亲切的。
10Next Paul goes on to mention “whatever is well-spoken of.” This means whatever is of good repute, renowned, attractive, winning, and gracious. The Greek word means “sounding well
11在八节保罗没有题到恩慈、忍耐或圣别。他反而题到六项，是活基督之生活管治的六方面。我们若活基督，我们的生活必定会彰显这几方面。在我们的生活里就不会有虚假、松散或轻率。反之，我们的生活将是庄重的、纯洁的、公义的、可爱的、并有美名的。在许许多多基督徒的德行中，保罗挑选了这六样，作为管治的六方面。在这里我要指出，所有人性的美德都是神所造的。照著创世记一章二十六节，我们是照著神的形像造的。我们人性的美德是受造的器皿，盛装神圣的美德，正如手套是照著手的形像造的，以盛装手。圣经启示神的像就是基督。（西一15，林后四4。）所以，说人是照著神的形像造的，意思是他是照著基督的形状造的。人照著基督被造，使他能盛装基督并彰显祂。手套是照著手的样式设计的，使牠能盛装手。同样，人是神所设计的，带有基督的样式。当基督进到人里面，那人就成为盛装基督的器皿。
11In verse 8 Paul does not mention kindness, patience, or holiness. Instead, he mentions six items which are governing aspects of a life that lives Christ. If we live Christ, we shall surely have a life that is an expression of all these aspects. In our living there will be no falsehood, looseness, or lightness. Instead, our living will be honorable, pure, right, lovely, and well-spoken of. Of the many, many Christian virtues, Paul selected these six as governing aspects. Here I wish to point out that all human virtues were created by God. According to Genesis 1:26, we were made in God’s image. Our human virtues are a vessel made to contain the divine virtues, just as a glove is made in the image of a hand to contain the hand. The Bible reveals that the image of God is Christ (Col. 1:15; 2 Cor. 4:4). Therefore, to say that man was made in the image of God means that he was made according to the form of Christ. Man was created according to Christ so that he could contain Christ and express Him. A glove is designed in the pattern of a hand so that it can contain the hand. Likewise, man was designed by God to bear the pattern of Christ. When Christ comes into a person, that person becomes a vessel containing Christ.
12罗马九章指明我们是器皿，盛装神的荣耀。神的荣耀指神的彰显，这彰显就是基督。人性的美德如真实、尊严、纯洁和可爱，都是人这器皿的各方面，以盛装基督作实际。基于保罗的话：『在我，活著就是基督，』（腓一21，）我们能正确的说，四章八节的美德是活基督之生活彰显的各方面。既然保罗自己活基督，他当然不会嘱咐圣徒活别的事物而不活基督。所以，他在四章八节所题的美德，必是保罗和其他圣徒所活之实际的彰显。这实际就是基督自己。不但如此，在二章我们看见基督是榜样，在三章我们看见追求基督以赢得祂。保罗为要赢得基督，就将基督以外的万事看作粪土。那么，在四章他怎么可能高举属人的美德？这又指明这章里的美德不是基督自己以外的事物。这些美德必是信徒所活之基督的彰显。
12Romans 9 indicates that we are vessels to contain the glory of God. The glory of God denotes the expression of God, and this expression is Christ. Human virtues such as truthfulness, dignity, purity, and loveliness are all aspects of man as a vessel to contain Christ as the reality. On the basis of Paul’sword, “To me to live is Christ” (1:21), we can rightly say that the virtues in 4:8 are aspects of the expression of a life that lives Christ. Since Paul himself lived Christ, he certainly would not charge the saints to live something else instead of Christ. Therefore, the virtues he mentions in 4:8 must be the expression of the reality lived by Paul and by other saints. This reality is Christ Himself. Furthermore, in chapter two we see Christ as the pattern, and in chapter three, the pursuing of Christ with a view to gaining Him. In order to gain Christ, Paul counted all other things as refuse. How then could he exalt human virtues in chapter four? This is another indication that the virtues in this chapter are not something apart from Christ Himself. Rather, these virtues must be the very expression of the Christ lived by the believers
13我们若仔细思想四章八节所列的美德，就必须承认我们在自己里面无法过这样的生活。孔子的伦常教训非常高，却不如保罗在腓立比书这里的教导。我研读过儒家的著作『大学』，但这无法与保罗所题的美德相比。在我们自己里面，的确不可能有这样的生活，带著这样的彰显。所以，我们必须往前到四章十三节，那里保罗说，『我在那加我能力者的里面，凡事都能作。』四章八节所有的美德，都是基督的彰显；保罗在祂里面凡事都能作。基于腓立比书的全文，我们能说四章八节的六项美德是活基督的彰显。这些不是仅仅属人的美德，甚至不是照著孔子的教训所发展的美德。这些美德是我们所活之基督的彰显。
13If we consider carefully the virtues listed in 4:8, we shall have to confess that there is no way for us to live such a life in ourselves. The ethical teachings of Confucius are very high, but they are inferior to Paul’s instructions here in Philippians. I studied Confucius’ writing entitled The Highest Learning, but it cannot compare to the virtues mentioned by Paul. In ourselves it surely is impossible to have such a life with such an expression. Therefore, we must go on to 4:13, where Paul says, “I can do all things in Him who empowers me.” All the virtues in 4:8 are the expression of the very Christ in whom Paul could do everything. Based on the whole context of the book of Philippians, we can say that the six virtues in 4:8 are the expression of the living of Christ. These are not mere human virtues, not even the virtues developed according to the teachings of Confucius. These virtues are the expression of the very Christ whom we live
七 若有甚么德行，若有甚么称赞
G. If Any Virtue and Any Praise
14到四章八节末了，保罗改变他的措辞，并且说，『若有甚么德行，若有甚么称赞。』德行，原文意优越，即道德的能力，表现在有活力的行动上。称赞指值得称赞的事，是伴同著德行的。头六项归类为『凡是』，末二项归类为『若有甚么』，指明末二项是前六项的总纲；前六项，每项都有一些德行或优越，都有值得称赞的。
14Toward the end of 4:8 Paul changes his expression and says, “If there is any virtue and if any praise.” The Greek word for virtue here means excellence, that is, ethical energy exhibited in vigorous action. Praise refers to things worthy of praise, as the companion of virtue. The first six items are categorized as “whatever is”; the last two are categorized as “if any.” This indicates that the last two are a summing up of the six foregoing items, in all of which are some virtue or excellence and something worthy of praise.
15德行和称赞不是附加的两方面，乃是已经题过的六方面的价值。德行是一般的说法，而不是专一的方面。在真实、庄重、纯洁、可爱、公义、以及有美名里面，都有德行。称赞的原则也是这样：在基督徒生活的这六方面，都有值得称赞的事。活基督之生活的彰显何等优越！八节里的六方面的确是基督徒生活中优越的美德。真实、庄重、公义、纯洁、可爱、以及有美名，乃是优越的。在这些优越的方面，每一方面都有某种德行，和值得称赞的事。这些事我们都该思念；就是说，我们该思想、沉思、考虑这些事。
15Virtue and praise are not two additional aspects, but values of the six aspects already mentioned. Virtue is a general term rather than a specific aspect. There is virtue in truthfulness, dignity, purity, loveliness, rightness, and being well spoken of. The principle is the same with praise: there is something worthy of praise in all these six aspects of the Christian life. How excellent is the expression of the life that lives Christ! The six aspects in verse 8 certainly are excellent characteristics of the Christian life. It is excellent to be truthful, honorable, right, pure, lovely, and of good report. In each of these excellent aspects there is some virtue and something worthy of praise. We should “take account of these things”; that is, we should think on them, ponder them, consider them
肆 在使徒身上所学习的、所领受的、所听见的、所看见的
IV. THE THINGS LEARNED, RECEIVED, HEARD, AND SEEN IN THE APOSTLE
16在九节保罗下结论：『你们在我身上所学习的、所领受的、所听见的、所看见的，这些事你们都要去行。』信徒不但该思念八节所说的，也该实行在使徒身上所学习、领受、听见并看见的。毫无疑问，保罗所过的生活，乃是彰显八节所列的各方面。因此，信徒在他身上学习、领受、听见、看见了一些事。为这缘故，保罗嘱咐他们在实行这些事上跟随他。九节结束于『平安的神就必与你们同在』的话。这是祝福，也是应许。平安的神乃是八至九节所说一切事的源头。藉著与祂交通，并有祂与我们同在，这一切德行就要产生在我们的生活中。
16In verse 9 Paul concludes, “The things which you have also learned and received and heard and seen in me, practice these things.” Not only should the believers think on the things mentioned in verse 8; they should also practice the things which they have learned, received, heard, and seen in the apostle. To be sure, Paul lived in such a way as to express all the aspects listed in verse 8. Hence, the believers had learned of him, had received from him, had heard of him, and had seen certain things in him. For this reason, Paul charged them to follow him in practicing these things. Verse 9 closes with the word, “ And the God of peace shall be with you.” This is both a blessing and a promise. The God of peace is the source of all the things mentioned in verses 8 and 9. By fellowshipping with Him and having Him with us, all these virtues will issue forth in our life
17保罗在七节说到神的平安，在八节说到平安的神。他首先说神的平安必保卫我们的心怀意念，然后说平安的神自己必与我们同在。事实上，神的平安与平安的神乃是一。神与我们同在，平安也就与我们同在。我们所享受真实的平安，乃是神自己。享受平安之神的路，是藉著祷告与祂有交通。
17In verse 7 Paul speaks of the peace of God, and in verse 9, of the God of peace. First he says that the peace of God will guard our hearts and thoughts, then that the God of peace Himself will be with us. Actually the peace of God and the God of peace are one. When God is with us, peace is with us also. The genuine peace we enjoy is God Himself. The way to enjoy the God of peace is by praying to have fellowship with Him.
184我们若没有腓立比四章这些关于活基督之生活彰显的经文，就不知道这是怎样的生活。这样生活的榜样是主耶稣在地上生活的那些年间所建立的。你若仔细读四福音，就会看见主完全在宗教、文化、和哲学以外过生活。除了主耶稣以外，没有另一个人的生活是这样纯洁，这样不受宗教、文化、和哲学的影响。主在祂的生活中完全被父占有。祂一点也不受宗教、文化、哲学、习惯、风俗、和传统的元素霸占。在祂的魂里─在祂的心思、情感和意志里，宗教、文化、和哲学都没有地位。祂里面的全人被父神管理。所以，主能过一种不受宗教、文化、和哲学事物影响的生活。祂的生活是神圣生命的完全彰显。因这缘故祂能说，『人看见了我，就是看见了父，』（约十四9，）并且『我对你们所说的话，不是我从自己说的，乃是住在我里面的父作祂自己的事』。（10。）主耶稣在地上的生活中，活父并彰显祂。我要鼓励你们在这光中再读一遍四福音。福音书说到一种生活，就是主耶稣的生活，是纯粹、完全被父神占有的。主耶稣说话时，就把父神说出来。主耶稣无论作甚么，都是父某一属性的彰显。主从未彰显任何宗教、文化、或哲学的事物。祂没有活出习惯、风俗和传统。祂乃是被父占有，活父，并彰显父。主耶稣的生活为我们立了榜样。我们若照著这榜样生活，就会将一切宗教、文化、和哲学的事物看作亏损，甚至看作粪土。不但如此，我们也会将习惯、风俗、和传统的事物看作亏损，使我们完全被基督占有。然后我们每天所活出的，都会是基督，也单单是基督。
18If we did not have these verses in Philippians concerning the expression of a life that lives Christ, we would not know what kind of life this is. The pattern of such a life was established by the Lord Jesus during the years He lived on earth. If you read the four Gospels carefully, you will see that the Lord lived a life absolutely outside religion, culture, and philosophy. Apart from the Lord Jesus, there has not been another person whose life was so pure and so free from the influence of religion, culture, and philosophy. In His living the Lord was wholly occupied by the Father. He was not occupied in the least by the elements of religion, culture, philosophy, habit, custom, and tradition. In His soul— in His mind, emotion, and will—there was no place for religion, culture, and philosophy. His entire inner being had been taken over by God the Father. Therefore, the Lord could live a life that was free of the influence of religious, cultural, and philosophical things. His life was the full expression of the divine life. This was the reason He could say, “He who has seen Me has seen the Father” (John 14:9), and, “The words which I speak to you, I do not speak from Myself; but the Father who abides in Me, He does His works” (John 14:10). In His living on earth, the Lord Jesus lived the Father and expressed Him. I would encourage you to read through the four Gospels once again under this light. The Gospels speak of a life, the living of the Lord Jesus, which was occupied purely and entirely by God the Father. When the Lord Jesus spoke, God the Father was spoken forth. Whatever the Lord Jesus did was the expression of a certain attribute of the Father. The Lord never expressed anything of religion, culture, or philosophy. He did not live out habits, customs, and traditions. Rather, He was occupied by the Father, lived the Father, and expressed the Father. The life of the Lord Jesus has set up a pattern for us. If we live according to this pattern, we shall count as loss, even as refuse, all religious, cultural, and philosophical things. Furthermore, we shall count as loss the things of habit, custom, and tradition so that we may be fully occupied by Christ. Then whatever we live out day by day will be Christ and Christ alone.
19多年前，我和许多其他的基督徒一样，认为腓立比四章五至九节不过是关于伦常和行为的劝勉。我听过有人把这些经文当作伦常道德来讲道。甚至不信的人也喜欢引用保罗的话。保罗的话实在美妙，远胜于孔子或苏格拉底所说的。然而，甚至我年轻时，听见别人引用这些经文，想要仅仅将其应用作伦常或行为准则，我里面深处就感到困扰。但许多年后，我才对这些经文有正确的领会。
19Years ago, along with many other Christians, I considered Philippians 4:5-9 simply as an exhortation regarding ethics and behavior. I heard sermons on these verses which treated them in an ethical way. Even unbelievers quote Paul’sword favorably. Paul’sword surely is marvelous, far better than anything spoken by Confucius or Socrates. However, even when I was young, I was troubled deep within when I heard others quoting these verses with the intention of applying them merely as ethics or principles of behavior. But only after many years did I gain the proper understanding of these verses
20有一天主向我指出，四章五至九节所有的是活基督之生活的彰显。照著腓立比书的全文，这些经文必须这样解释。我们曾指出，在一章二十一节保罗说，『在我，活著就是基督。』在二章他接著陈明基督是我们的榜样。然后照著三章，我们看见我们必须将万事看作亏损和粪土，使我们达到目标，并赢得基督到极点。最终，到这封书信的末了，保罗见证他在那加他能力者的里面，凡事都能作。但在保罗所说追求基督和他所说得著基督加他能力之间，他指明我们该有彰显基督的生活。当然，这彰显不该只是人的伦常或道德的彰显。反之，这必定是我们所活出之基督的彰显。假定我们有一点谦让宜人，有对付罣虑的祷告，也有八节所题六项美妙的人性美德，但我们里面没有基督。倘若这是我们的情形，我们就仍是虚空的，全然缺少实际。若是保罗说了这么多关于经历基督的事之后，在四章又纯粹以伦常的方式题到人性的美德，那的确是不合逻辑的。这些经文里所说基督徒生活中优越的美德，必定不仅仅是天然的属性这些必定是那活在我们里面之基督的彰显。
20One day the Lord pointed out to me that what we have in 4:5-9 is the expression of a life that lives Christ. According to the context of the book of Philippians as a whole, these verses must be interpreted in such a way. As we have pointed out, in 1:21 Paul says, “To live is Christ.” In chapter two he goes on to present Christ as our pattern. Then according to chapter three, we see that we must count all things loss and as refuse that we may reach the goal and gain Christ to the uttermost. Finally, toward the end of this Epistle, Paul testifies that he can do all things in the One who empowers him. But between Paul’sword about pursuing Christ and his word about being empowered by Christ, he indicates that we should have a living that expresses Christ. To be sure, this expression should not simply be the expression of human ethics or morality. Rather, it must be the expression of the very Christ whom we are living out. Suppose we have a kind of forbearance, prayer to deal with anxiety, and also have the six wonderful human virtues mentioned in verse 9, but we do not have Christ inside of us. If this is our situation, we are still empty and altogether lacking in reality. It certainly would not be logical for Paul to speak so much about the experience of Christ and then in chapter four mention human virtues in a purely ethical way. The excellent characteristics of the Christian life given in these verses must be more than natural human attributes—they must be the very expression of the Christ who lives in us
21我们曾指明，这些优越的特征可比喻为彰显手的手套，基督可比喻为适合作手套内容的手。神所造的人性美德是『手套』，盛装神圣的属性作实际。用另一说法，人性的美德是器皿，盛装基督这神圣的内容。我们有谦让宜人真实、尊严这样的美德。但这些是影儿，不是实际；这些是器皿或容器，不是内容。神圣的谦让宜人、真实和尊严，是属人的谦让宜人、真实、和尊严的实际和本质。我们的美德乃是虚空的器皿，虚空的手套，直到基督进入我们里面，并占有我们这人的每一部分。但基督在里面占有了我们，充满我们里面之人的每一部分以后，『手套』就被活的『手』充满。没有手的手套是虚空、没有生命的。这样的手套不但里面没有活的东西，甚至也显不出活的样子。当手进入了手套，虽然手套仍是手套，如今却有活的东西在里面。手进入手套以后，手套开始有活的彰显。原则上，我们的美德是一样的。除非我们的美德被基督占有并彰显基督，否则这些美德就是虚空的，缺少真实的生命。但我们的美德若被活的基督占有，就充满了实际，并成为基督的彰显。
21As we have indicated, these excellent characteristics may be likened to a glove which expresses a hand, and Christ may be likened to the hand which fits into the glove as its content. Human virtues were created by God as a “glove” to contain the divine attributes as the reality. Using another term, human virtues are a vessel to contain Christ as the divine content. We have such virtues as forbearance, truthfulness, and dignity. But these are shadows, not the reality; they are vessels or containers, not the content. The divine forbearance, truthfulness, and dignity are the reality and substance of human forbearance, truthfulness, and dignity. Our virtues are an empty vessel, an empty glove, until Christ comes into us and occupies every part of our being. But after Christ has occupied us inwardly, filling every part of our inner being, then the “glove” is filled with the living “hand.” A glove without a hand is empty and lifeless. Not only is there nothing living in the glove; there is not even the appearance of livingness. But when the hand gets into the glove, the glove is still the glove, but now it has something living in it. After the hand enters into the glove, the glove begins to have a living expression. In principle, the same is true of our virtues. Unless our virtues are occupied by Christ and express Him, they are empty and devoid of true life. But when they are occupied by the living Christ, they are filled with reality and become His expression.
22重要的是，我们要看见照著伦常教训的生活和彰显基督的生活之间的不同。孔子的教训可能是最好的伦常教训；他教导人要修养、发展他们的人性美德。但孔子不可能加给人甚么。他所能作的，是教导人发展已有的美德。毫无疑问，我们这些神所造的人有某些美德。其中最好的美德，孔子称为『明德』。他知道在人里面有光明、照耀的美德。照著他的教训，大学之道，在明明德，就是发展人光明的美德。
22It is important for us to see the difference between a living that is according to ethical teachings and a living that is the expression of Christ. Probably the best ethical teachings are those of Confucius, who taught people to cultivate, to develop, their human virtues. But it was not possible for Confucius to add anything to people. All he could do was to teach them to develop the virtues they already possessed. There can be no doubt that as human beings created by God we have certain virtues. The best of these virtues Confucius called the “bright virtue.” He learned that within man there is a virtue which is bright and shining. According to his teaching, the highest learning was to cultivate and develop this bright virtue
23这与神的经纶何等不同！神的经纶不是要发展我们的美德，乃是要给这些美德加上基督。我们的美德加上基督，就不再是虚空的，乃是满了基督作其内容与实际。我们愿再次强调这事实：人性的美德是器皿、容器，彰显基督作真实的内容。我说这话，特别是对年轻人有负担。年轻人也许不领悟他们何等蒙福，领受这样关于基督徒生活的话。五十多年前我们许多人认真寻求主，但没有机会听见你们今天所能听见的话。我们若有机会，会愿意为这样的话付任何代价。但一年一年过去，我不过是收集豆荚。年轻人，你们蒙了何等丰富的祝福！甚至知道『生机的联结』这辞，也是祝福。我年轻时，对于基督徒生活生机的事，是一无所知。四章五至九节乃是给我们看见活基督之生活的清楚彰显，这样的领会是何等美妙！在这个描绘里我们看见，我们需要谦让宜人，也需要抗拒罣虑。不仅如此，我们需要活基督之生活管治的六方面。看见这些事真是美妙！我盼望我们中间许多人，尤其是年轻人，会为这些事祷告，祷读相关的经文，就著这些事有交通，并且彼此见证这些事。在腓立比书这里，有广大的领域给我们探究，也有无穷无尽的丰富给我们寻找并经历。
23How different this is from God’s economy! God’s economy is not to develop our virtues, but to add Christ to them. When Christ is added to our virtues, they are no longer empty, but are filled with Christ as their content and reality. Once again, we wish to emphasize the fact that human virtues are a vessel, a container, to express Christ as the real content. In giving this word I am especially burdened for the young people. The young people may not realize how much they are blessed to receive such a word concerning the Christian life. More than fifty years ago, many of us were earnestly seeking the Lord, but had no opportunity to hear the word you can hear today. If we had had the opportunity, we would have been willing to pay any price for such a word. But year after year went by, and I collected little more than husks. Young people, how richly you have been blessed! Even to know the term “organic union” is a blessing. When I was young, I did not know anything organic with respect to the Christian life. How wonderful it is to realize that 4:5-9 shows us the clear expression of a life that lives Christ! In this portrait we see that we need forbearance and also an antidote for anxiety. Moreover, we need the six governing aspects of a life that lives Christ. It is truly marvelous to see these things! I hope that many among us, especially the young people, will pray about these matters, pray- read the verses which speak of them, have fellowship concerning them, and testify to one another about them. Here in Philippians there is a vast territory for us to explore and inexhaustible riches for us to search out and experience.