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
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
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。
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）
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。
Monday, June 8, 2026
1609 英翻中(腓力比書第十課) Living in the future tense 生活在未來時態 08/06/2026
1609 英翻中(腓力比書第十課) Living in the future tense 生活在未來時態 08/06/2026
Lesson ten LIVING IN THE FUTURE TENSE Philippians
3:17–21
第十課 生活在未來時態 腓立比書 3：17-21
How strange in a
letter filled with joy to find Paul weeping! Perhaps he was weeping over
himself and his difficult situation! No, he was a man with a single mind, and
his circumstances did not discourage him. Was he weeping because of what some
of the Roman Christians were doing to him? No, he had the submissive mind and
would not permit people to rob him of his joy. These tears were not for himself
at all; they were shed because of others. Because Paul had the spiritual mind,
he was heartbroken over the way some professed Christians were living, people
who “mind earthly things.”
在一封充滿喜悅的信中，保羅會哭泣，該是多麼奇怪的事！也許是為自己和他在困境中哭泣！ 不，他是有專一心志的人，他的處境不會讓他氣餒。他是因為羅馬基督徒對他的所作所為而哭泣嗎？ 不，他有順從的心志，不會讓別人奪走他的喜樂。這些眼淚根本不是為他自己；它是為別人而流的。因為保羅有屬靈的心志，他對於自稱是基督徒的人的生活方式感到心碎，他們“顧念地上的事”。
While we cannot be
sure, it is likely that Philippians 3:18–19 describes the Judaizers and their
followers. Certainly Paul was writing about professed Christians and not people
outside the church. The Judaizers were the “enemies of the cross of Christ” in
that they added the law of Moses to the work of redemption that Christ wrought on
the cross. Their obedience to the Old Testament dietary laws would make a “god”
out of the belly (see Col. 2:20–23), and their emphasis on circumcision would
amount to glorying in that about which they ought to be ashamed (see Gal.
6:12–15). These men were not spiritually minded; they were earthly minded. They
were holding on to earthly rituals and beliefs that God had given to Israel,
and they were opposing the heavenly blessings that the Christian has in Christ
(Eph. 1:3; 2:6; Col. 3:1–3).
雖然我們不能肯定，但腓立比書 3章18至19兩節，很可能描述了猶太教徒及其跟隨者。當然，保羅寫的是自以為是的基督徒，而不是教會以外的人。猶太律法師是“基督的十字架敵人”，因為他們將摩西的律法，添加到基督在十字架上所為的救贖事工裡。他們對舊約飲食律法的順從，會使他們的肚皮變成“神”（見 西 2:20-23），他們對割禮的強調，相當於他們在誇耀應該感到羞恥的事（見 加 6:12-15）。他們沒有屬靈的心志；是屬塵世。堅持上帝賜給以色列人的儀式和信仰，反對基督徒在基督裡得到的屬天祝福（弗 1:3；2:6；西 3:1-3）。
The word spiritual
has suffered as much abuse as the word fellowship. Too many people think that a
“spiritual Christian” is mystical, dreamy, impractical, and distant. When he
prays, he shifts his voice into a sepulchral tone in tremolo and goes to great
lengths to inform God of the things He already knows. Unfortunately, this kind
of unctuous piety is a poor example of true spirituality. To be spiritually
minded does not require one to be impractical and mystical. Quite the contrary,
the spiritual mind makes the believer think more clearly and get things done
more efficiently.
“屬靈”
和 “團契” 這兩單詞常常同樣遭受濫用。很多人認為“屬靈的基督徒”是神秘，虛幻的，不切實際的和遙不可及的。當他祈禱時，會用顫音將聲音變成墳墓般的音調，並竭盡全力，將他已經知道的事告訴上帝。不幸的是，這種油滑的虔誠是真正屬靈的很糟的例子。 有屬靈的心志的人，並不要求做不切實際和虛偽的神秘。恰恰相反，屬靈的心志使信徒心思意念更清晰，做事更有效率。
To be “spiritually
minded” simply means to look at earth from heaven’s point of view. “Give your
heart to the heavenly things, not to the passing things of earth” (Col. 3:2
ph). “Practice occupying your minds with the things above, not with the things
on earth” (Col. 3:2 wms). D. L. Moody used to scold Christians for being “so
heavenly minded they were no earthly good,” and that exhortation still needs to
be heeded. Christians have a dual citizenship—on earth and in heaven—and our
citizenship in heaven ought to make us better people here on earth. The
spiritually minded believer is not attracted by the things of this world. He
makes his decisions on the basis of eternal values and not the passing fads of
society. Lot chose the well-watered plain of Jordan because his values were
worldly, and ultimately he lost everything. Moses refused the pleasures and
treasures of Egypt because he had something infinitely more wonderful to live
for (Heb. 11:24–26). “What shall it profit a man, if he shall gain the whole
world, and lose his own soul?” (Mark 8:36).
“屬靈的心志”簡單的說明，是以天堂的角度看地上的事。
“要顧念天上的事，不要顧念地上的事”（西 3:2 ph版本）。 “操練把心志放在上面的事上，而不是地上的事”（西 3:2
wms版本）。 慕廸曾經責罵基督徒“如此的屬天的心志，他們在地上得不到好處”，但仍然需要注意這勸告。基督徒擁有地上和天堂的雙重國籍，我們在天堂的國籍，應該使我們成為更好的人。屬靈的信徒不會被這個世俗的事物所吸引。保羅根據永恆的價值觀，而不是社會的流行趨勢做出決定。羅得選擇水源充足的約旦平原，因為他的價值觀是世俗的，最終他失去了一切。摩西拒絕埃及的享樂和財寶，因為他有更美好的事為之而活（來 11:24-26）。
“人若賺得全世界，賠上自己的靈魂，又有什麼好處呢？” （可 8:36）。
“For our citizenship
is in heaven” (Phil. 3:20 nasb). The Greek word translated “conversation” or
“citizenship” is the word from which we get the English word politics. It has
to do with one’s behavior as a citizen of a nation. Paul was encouraging us to
have the spiritual mind, and he did this by pointing out the characteristics of
the Christian whose citizenship is in heaven. Just as Philippi was a colony of
Rome on foreign soil, so the church is a “colony of heaven” on earth.
“因為我們是天上公民”（腓 3:20 新美國標準版）。翻譯為“屬於”或“公民身份”的希臘詞，是從英文單詞
“意圖(policy)”。 這與人作為國家公民的行為有關。保羅鼓勵我們要有屬靈的心志，他藉由在天上公民的基督徒的特徵來指出這點。正如腓立比是羅馬在異國他鄉的殖民地，教會也是地上的“天堂殖民地”。
1. Our Names Are on Heaven’s Record
1. 我們的名字在天堂的生命冊中
The citizens of
Philippi were privileged to be Roman citizens away from Rome. When a baby was
born in Philippi, it was important that its name be registered on the legal
records. When the lost sinner trusts Christ and becomes a citizen of heaven,
his name is written in “the book of life” (Phil. 4:3).
腓立比的公民有幸成為遠離羅馬的羅馬公民。當嬰兒在腓立比出生時，把他名字登記在户口名簿上很重要。當失喪的罪人信靠基督，並成為天國的公民時，他的名字就會登記在“生命冊”上（腓 4:3）。
Citizenship is
important. When you travel to another country, it is essential that you have a
passport that proves your citizenship. None of us wants to suffer the fate of
Philip Nolan in the classic tale The Man Without a Country. Because he cursed
the name of his country, Nolan was sentenced to live aboard ship and never
again see his native land or even hear its name or news about its progress. For
fifty-six years he was on an endless journey from ship to ship and sea to sea,
and finally was buried at sea. He was a “man without a country.”
公民身份很重要。當你前往任何一個國家時，必須持有能證明你公民身份的護照。誰都不想在經典故事(無國界的人)中，遭遇菲利普 · 諾蘭(Philip Nolan)的命運。因為他詛咒了他的國家的名字，諾蘭被判處住在船上，再也見不到他的祖國，甚至也聽不到它的名字，或關於它的進展的消息。五十六年來，他從船到船，從海到海，無休無止，最後被埋葬在海中。他是“沒有國藉的人”。
The Christian’s name
is written in “the book of life,” and this is what determines his final
entrance into the heavenly country (Rev. 20:15). When you confess Christ on
earth, He confesses your name in heaven (Matt. 10:32–33). Your name is written
down in heaven (Luke 10:20), and it stands written forever. (The Greek verb
“written” in Luke 10:20 is in the perfect tense: “it is once-for-all written
and stands written.”)
基督徒的名字寫在“生命冊”上，決定他最終進入天國的憑據（啟 20:15）。當你在地上承認基督時，主，祂在天上承認你的名字（太 10:32-33）。你的名字登記在天上（路
10:20），並且永遠銘記。 （路
10 章 20 節中，希臘語動詞“寫的”是完成時態：“一次登記就永遠記載。”）
A friend in
Washington, D.C., arranged for my oldest
son and me to tour the White House. She told us to be at a certain gate at
eight o’clock in the morning and to be prepared to show evidence of who we
were. David and I walked up to the gate, and the guard politely asked our
names. We told him, showing our credentials. He said, “Yes, sir! Mr. Warren
Wiersbe and David! You may enter!” We got into the White House because our
names were written down on the proper list, and our names got on that list
through the intercession
of another. So it is with our entrance into heaven: because we have trusted
Christ, our names are written down, and we will enter glory on His merits and
intercession alone.
住在華盛頓特區的朋友，安排我和我的大兒子參觀白宮。她告訴我們早上八點在某個門口會面，準備好我們的身份證件。大衛和我走到門口，守衛禮貌地問了我們的名字。我們告訴他，出示我們的證件。他說：“是的，先生！沃倫威爾斯比先生和大衛！你們可以進去了！”我們能進入白宮是因為在他們名單上有我們的名字，這是藉由我們朋友的幫忙，把我們的名字填入了那個名單。我們進入天堂也是如此：因為我們相信了基督，把我們的名字記錄下來，只因祂的救贖恩典和代求而進入榮耀的天國國度。
2. We Speak Heaven’s Language
2. 我們只說天上的話語
Those who “mind
earthly things” talk about earthly things. After all, what comes out of the
mouth reveals what is in the heart (Matt. 12:34–37). The unsaved person does
not understand the things of God’s Spirit (1 Cor. 2:14–16), so how can he talk
about them intelligently? The citizens of heaven understand spiritual things
and enjoy discussing them and sharing them with one another. “They are of the
world: therefore speak they of the world, and the world heareth them. We are of
God: he that knoweth God heareth us; he that is not of God heareth not us.
Hereby know we the spirit of truth, and the spirit of error” (1 John 4:5–6).
凡“思念世俗之事”的人，談論的是塵世之事。畢竟，從口中說出來的，才能顯明內心（太 12:34-37）。未得救的人不明白聖靈的事（林前 2:14-16），他怎麼能智慧的談論這些事？ 天上的子民了解屬靈的事物，並且喜歡彼此討論和分享。 “他們屬世界：所以他們喜歡說世界上的事，世界就听他們。我們是屬上帝的：凡認識上帝的就听從我們；不屬祂的就不聽從我們。因此能分辨上的帝真理話語，與魔鬼的謬論”（約壹 4：5-6）。
But speaking heaven’s
language not only involves what we say, but also the way we say it. The
spiritually minded Christian doesn’t go around quoting Bible verses all day!
But he is careful to speak in a manner that glorifies God. “Let your speech be
alway with grace, seasoned with salt, that ye may know how ye ought to answer
every man” (Col. 4:6). No believer ought ever to say, “Now take this with a
grain of salt!” Put the salt into your speech! Salt prevents corruption. “Let
no corrupt communication proceed out of your mouth, but that which is good to
the use of edifying, that it may minister grace unto the hearers” (Eph. 4:29).
但是說天上的語言，不僅涉及說話的內容，還涉及我們說話的方式。屬靈的基督徒不會整天到處引用聖經經文！但他小心翼翼地以榮耀上帝的心態說話。
“你們說話要常常帶著恩典，用鹽調味，好叫你們知道當怎樣回答人”（西 4:6）。任何信徒都不應該說這話 ，“現在用一點鹽來調味！”在你講道中放鹽！鹽防止腐敗。
“污穢的言語一句都不可出口，只要隨事說造就人的話，好叫聽道的人的益處”（弗
4:29）。
3. We Obey Heaven’s Laws
3. 我們遵守天國的律法
The citizens of
Philippi were governed by Roman law, not Greek law, even though they were
located hundreds of miles away from Rome. In fact, it was this policy that put
Paul into jail when he first visited Philippi (Acts 16:16–24). Paul himself
used his Roman citizenship to guarantee his protection under Roman law (Acts
16:35–40; 21:33–40; 22:24–30).
即使腓立比位於距羅馬數百英里外，他們的公民受羅馬法律的管轄，而非希臘法律。事實上，正是羅馬法律使保羅，在第一次訪問腓立比時坐監（徒 16：16-24）。保羅本人使用他的羅馬公民身份來保證他受到羅馬法律的保護（徒
16：35-40；21：33-40；22：24-30）。
In 3:17, Paul warned
the Philippian believers against imitating the wrong kind of citizens. “Be
followers together of me.” Of course, Paul was a follower of Christ, so his
admonition is not egotistical! (1 Cor. 11:1). Paul knew himself to be an
“alien” in this world, a “pilgrim and a stranger” (see 1 Peter 2:11). His life
was governed by heaven’s laws, and this is what made him different. He was
concerned about others, not himself. He was interested in giving, not getting.
His motive was love (2 Cor. 5:14), not hatred. By faith, Paul obeyed the Word
of God, knowing that one day he would be rewarded. Men might oppose him and
persecute him now, but in that final day of reckoning, he would be the winner.
在 3 章 17 節，保羅警告腓立比信徒不要效法錯誤的公民。
“只要追隨我。” 當然，保羅是基督的跟隨者，所以他的勸誡不是自私的！ （林前 11:1）。保羅知道自己在這個世界上是 “ 寄居的”，是 “客旅和異鄉人”（見 彼前 2：11）。他的生命是由天國的法律來主宰，這也是他與眾不同的地方。他關心的是別人，而不是自己。他感興趣的是給予，而不是得到。他的動機是愛（2
Cor. 5:14），而不是仇恨。保羅憑著信心順服了上帝的話語，他知道有一天他會得到獎賞。現在的人可能會反對他，並迫害他，但在最後的審判的日子中，他將是得勝者。
Sad to say, there are
those today, like the Judaizers in Paul’s day, who profess to be citizens of
heaven, but whose lives do not show it. They may be zealous in their religious
activities and even austere in their disciplines, but there is no evidence of
the control of the Spirit of God in their lives. All that they do is energized
by the flesh, and they get all the glory. It is bad enough that they are going
astray, but they also lead other people astray. No wonder Paul wept over them.
可悲的是，今天那些像在保羅時代的猶太律法師，他們都自稱是天國的公民，但他們的生活一點都不像。他們可能在宗教活動上很熱心，甚至在他們律法上有很嚴厲的操練，但沒有證據，表明上帝的靈在他們的生活中掌權。他們所做的一切都受肉體的操縱，使他們得到所有的榮耀。他們誤入歧途已經太糟糕了，可是他們也帶領其他人誤入歧途。難怪保羅為他們哭泣。
4. He Is Loyal to Heaven’s Cause
4. 他忠於天上國度的事
The cross of Jesus
Christ is the theme of the Bible, the heart of the gospel, and the chief source
of praise in heaven (Rev. 5:8–10). The cross is the proof of God’s love for
sinners (Rom. 5:8) and God’s hatred for sin. The cross condemns what the world
values. It judges mankind and pronounces the true verdict: Guilty!
耶穌基督的十字架是聖經的主題，是福音的核心，也是天上讚美的主要來源
（啟5：8-10）。十字架證明上帝對罪人的愛（羅 5:8）和上帝對罪的仇恨。十字架譴責世人所珍視的。十字架審判人，並宣布真正的判決：有罪！
In what sense were
the Judaizers the “enemies of the cross of Christ”? For one thing, the cross
ended the Old Testament religion. When the veil of the temple was torn in two,
God was announcing that the way to God was open through Christ (Heb. 10:19–25).
When Jesus shouted, “It is finished!” He made one sacrifice for sins, and thus
ended the whole sacrificial system (Heb. 10:1–14). By His death and resurrection,
Jesus accomplished a “spiritual circumcision” that made ritual circumcision
unnecessary (Col. 2:10–13). Everything that the Judaizers advocated had been
eliminated by the death of Christ on the cross!
猶太律法師是“基督十字架的敵人”是表明什麼意義？ 首先十字架終結了舊約的宗教。當聖殿的幔子裂為兩半時，上帝宣布通向祂的道路已經藉基督打開了（來 10:19-25）。當耶穌喊著說，“成了！”因為祂的一次獻祭，從而結束了整個獻祭的制度（來
10:1-14）。藉由祂的捨命，和復活，耶穌完成了“屬靈的割禮”，使人手所行的割禮變得不必要（西 2:10-13）。猶太律法師所提倡的一切都因基督在十字架上的死而無效！
Furthermore,
everything that they lived for was condemned by the cross. Jesus had broken
down the wall that stood between Jews and Gentiles (Eph. 2:14–16), and the
Judaizers were rebuilding that wall! They were obeying “carnal [fleshly]
ordinances” (Heb. 9:10), regulations that appealed to the flesh and were not
directed by the Spirit. But the true believer crucifies the flesh (Gal. 5:24).
He also crucifies the world (Gal. 6:14). Yet the Judaizers were minding
“earthly things.” It is the cross that is central in the life of the believer.
He does not glory in men, in religion, or in his own achievements; he glories
in the cross (Gal. 6:14).
此外，猶太律法師為之而活的一切都被十字架定罪。耶穌已經拆毀了建立在猶太人和外邦人之間的牆（弗 2:14-16），而猶太律法師正在重建那堵牆！他們遵守“屬人的（屬肉體）條例”（來 9:10），這些條例是針對肉體說的，不是由聖靈所引導。但真正的信徒將肉體釘在十字架上（加 5:24）。他還將世界釘在十字架上（加 6:14）。然而，猶太律法師卻在意“世上的事”。十字架是基督信仰者生命的中心。他不以人，宗教或自己的成就為榮；他榮耀十字架（加 6:14）。
Paul wept because he
knew the future of these men: “whose end is destruction” (Phil. 3:19). This
word carries with it the idea of waste and “lostness.” (It is translated
“waste” in Mark 14:4.) Judas is called “the son of perdition,” and this is the
word used (John 17:12). A wasted life and an eternity of waste! In contrast,
the true child of God, whose citizenship is in heaven, has a bright future.
保羅哭了，因為他知道這些人的未來：“他們的結局就是滅亡”（腓 3:19）。這個詞帶有枉費和“迷失”的意思。 （在 可 14:4 中被翻譯為“枉費”。）
“猶大” 這名字的意思是“滅亡之子”，這就是在約翰福音十七章所使用的詞（約 17:12）。枉費的生命和永恆的枉費！ 相對照之下，擁有天國公民身份的上帝真正的孩子有著光明的未來。
5. We Are Looking for Heaven’s Lord
5. 我們正在尋找天上的主
The Judaizers were
living in the past tense, trying to get the Philippian believers to go back to
Moses and the law, but true Christians live in the future tense, anticipating
the return of their Savior (Phil. 3:20–21). As the accountant in Philippians
3:1–11, Paul discovered new values. As the athlete in Philippians 3:12–16, he displayed
new vigor. Now as the alien, he experiences a new vision: “We look for the
Saviour.” It is this anticipation of the coming of Christ that motivates the
believer with the spiritual mind.
猶太律法師生活在過去式中，試圖讓腓立比信徒回到過去摩西和律法，但真正的基督徒生活在未來式中，期待他們的救主回來（腓 3:20-21）。作為腓立比書 3章1至11等節的會計師的計算，保羅發現了新的價值觀。作為腓立比書
3章12至16等節中的運動員的例子，它展現了新的活力。現在以外星人為例，他經歷了新的異象：“我們在尋找救世主。”正是這種對基督再來的期待，啟發並激勵信徒有屬靈的心志。
There is tremendous
energy in the present power of a future hope. Because Abraham looked for a
city, he was content to live in a tent (Heb. 11:13–16). Because Moses looked
for the rewards of heaven, he was willing to forsake the treasures of earth
(Heb. 11:24–26). Because of the “joy that was set before him” (Heb. 12:2),
Jesus was willing to endure the cross. The fact that Jesus Christ is returning
is a powerful motive for dedicated living and devoted service today. “And every
man that hath this hope in him purifieth himself, even as He is pure” (read 1
John 2:28—3:3).
對未來盼望是使對擁有當前能力的著巨大無比蘊含的大能。因為亞伯拉罕尋找一座城，他就滿足於現在住在帳棚裡（來 11:13-16）。因為摩西尋求天上的賞賜，他甘願捨棄地上的財寶（來 11:24-26）。由於“擺在耶穌面前的喜樂”（來 12:2），祂願意忍受十字架。耶穌基督再來的事實是當今信徒獻身生活和事奉的強大動力。 “凡對有這盼望的人，就當潔淨自己，像耶穌潔淨一樣”（參讀 約壹 2:28-3:3）。
The citizen of
heaven, living on earth, is never discouraged because he knows that his Lord is
one day going to return. He faithfully keeps on doing his job lest his Lord
return and find him disobedient (Luke 12:40–48). The spiritually minded
believer does not live for the things of this world; he anticipates the
blessings of the world to come. This does not mean that he ignores or neglects
his daily obligations; but it does mean that what he does today is governed by
what Christ will do in the future.
住在世上的天國公民從不氣餒，因為他知道他的主總有一天會再來。他忠實地繼續做他的事工，以免他的主再來時發現他不順服（路 12：40-48）。有屬靈心志的信徒不是為世上的事而活；他期待著將要到來世界的祝福。這並不意味著他忽視或輕視他的日常職事；但這確實是說，他今天所做的事，受基督將來要做的事所包括。
Paul mentioned
particularly that the believer will receive a glorified body, like the body of
Christ. Today we live in a “body of humiliation” (which is the meaning of the
word translated “vile” in Phil. 3:21), but when we see Christ, we will receive
a body of glory. It will happen in a moment, in the twinkling of an eye! (1
Cor. 15:42–53). At that moment, all the things of this world will be worthless
to us—just as they ought to be, relatively, today! If
we are living in the future tense, then we will be exercising the spiritual
mind and living for the things that really matter.
保羅特別提醒信徒會得到榮耀的身體，就像基督的身體一樣。今天我們生活在“屈辱的身體”中（在腓立比書
3:21 中，譯為“卑鄙”），但是當我們看到基督時，將獲得榮耀的身體。這事發生就在轉眼一瞬之間！ （林前 15：42-53）。到了那個時候，世間的一切對我們來說都是糞土，就像今天它們相對而言應該是如此！若我們生活在將來時，那麼就當鍛煉我們屬靈的心志，並為真正重要的事情而活。
When Jesus returns, He
will “subdue all things unto Himself’ (Phil. 3:21b). That word subdue means “to
arrange in ranks.” Isn’t that our problem today? We do not arrange things in
their proper order. Our values are twisted. Consequently, our vigor is wasted
on useless activities, and our vision is clouded so that the return of Christ
is not a real motivating power in our lives. Living in the future tense means
letting Christ arrange the things in life according to the proper rank. It
means living “with eternity’s values in view,” and daring to believe God’s
promise that “he that doeth the will of God abideth forever” (1 John 2:17).
當耶穌再來時，祂要“按照那能將萬有歸服自己的大能”（腓 3:21節下半段）。 “按照”
的意思是 “照等級安排”。這不就是我們今天的問題嗎？ 我們不會按照正確的順序安排事情。我們的價值觀是扭曲的。因此，活力被浪費在無用的活動上，我們的異象變得模糊，以至於基督的再來不是我們生活的真正動力。生活在將來時是說，讓基督按照適當的等級安排我們生活中的事情。 就是按照“以永恆的價值觀生活”，並敢於相信上帝的應許，即“惟獨遵行上帝旨意的，是永遠常存”（約壹 2:17）。
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