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We have gone through the former part of this epistle, which consists of several important doctrinal truths, contained in the three preceding chapters. We enter now on the latter part of it, in which we have the most weighty and serious exhortations that can be given. We may observe that in this, as in most others of Paul's epistles, the former part is doctrinal, and fitted to inform the minds of men in the great truths and doctrines of the gospel, the latter is practical, and designed for the direction of their lives and manners, all Christians being bound to endeavour after soundness in the faith, and regularity in life and practice. In what has gone before we have heard of Christian privileges, which are the matter of our comfort. In what follows we shall hear of Christian duties, and what the Lord our God requires of us in consideration of such privileges vouchsafed to us. The best way to understand the mysteries and partake of the privileges of which we have read before is conscientiously to practise the duties prescribed to us in what follows: as, on the other hand, a serious consideration and belief of the doctrines that have been taught us in the foregoing chapters will be a good foundation on which to build the practice of the duties prescribed in those which are yet before us. Christian faith and Christian practice mutually befriend each other. In this chapter we have divers exhortations to important duties. I. One that is more general, Eph 4:1. II. An exhortation to mutual love, unity, and concord, with the proper means and motives to promote them, Eph 4:2-16. III. An exhortation to Christian purity and holiness of life; and that both more general (Eph 4:17-24) and in several particular instances, Eph 4:25-32.
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Consistency Enforced (61 AD)
简体中文
当与蒙召的恩相称（公元61年）
¹ 我为主被囚的劝你们：既然蒙召，行事为人就当与蒙召的恩相称。
这是一个概括的劝勉：行事为人当与基督徒的信仰相称。保罗如今在罗马作囚犯；他是主的囚徒，或在主里面，意思就是为主。参弗3:1。他一而再地提到这事，表明他并不以自己的锁链为耻，因他深知自己不是作恶受苦；同时也借以更柔细地、并带着某种特别的份量向他们推荐他所写的。这是他认为值得为之受苦的教义，所以他们当然也当认为这值得他们严肃留意、敬虔遵行。这里是一个可怜囚徒——基督的囚徒之一——的恳求：「所以我这为主被囚的劝你们」等。想到神为你们所成就的，并他所召你们进入的那种状态与光景——如上文所论述的——如今我带着恳切的请求来到你们面前（不是求你们周济我，也不是求你们运用影响力为我求得释放——这是可怜囚徒素常向朋友所求的头一件事——而是）求你们证实自己是好基督徒，按着你们的信仰与蒙召去生活；行事为人当与神的恩典将你们带进的那些幸福境遇——他将你们从外邦的偶像崇拜归正到基督教——相称、相合、相宜。请观察，基督徒当使自己与所蒙召的福音、与所蒙召要得的荣耀相称；两者都是他们的呼召。我们被称为基督徒；我们当回应这称呼，活出基督徒的样式。我们蒙召进入神的国与荣耀；所以我们当顾念那国与荣耀，行事为人与那基业的承受者相称。
英語原文
Consistency Enforced (61 AD)
¹ I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,
This is a general exhortation to walk as becomes our Christian profession. Paul was now a prisoner at Rome; and he was the prisoner of the Lord, or in the Lord, which signifies as much as for the Lord. See of this, Eph 3:1. He mentions this once and again, to show that he was not ashamed of his bonds, well knowing that he suffered not as an evil doer: and likewise to recommend what he wrote to them with the greater tenderness and with some special advantage. It was a doctrine he thought worth suffering for, and therefore surely they should think it worthy their serious regards and their dutiful observance. We have here the petition of a poor prisoner, one of Christ's prisoners: "I therefore, the prisoner of the Lord, beseech you," etc. Considering what God has done for you, and to what a state and condition he has called you, as has been discoursed before, I now come with an earnest request to you (not to send me relief, nor to use your interest for the obtaining of my liberty, the first thing which poor prisoners are wont to solicit from their friends, but) that you would approve yourselves good Christians, and live up to your profession and calling; That you walk worthily, agreeably, suitably, and congruously to those happy circumstances into which the grace of God has brought you, whom he has converted from heathenism to Christianity. Observe, Christians ought to accommodate themselves to the gospel by which they are called, and to the glory to which they are called; both are their vocation. We are called Christians; we must answer that name, and live like Christians. We are called to God's kingdom and glory; that kingdom and glory therefore we must mind, and walk as becomes the heirs of them.
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Exhortation to Unity; Persuasives to Unity (61 AD)
简体中文
合一的劝勉；促使合一的论据（公元61年）
² 凡事谦虚、温柔、忍耐，用爱心互相宽容，
³ 用和平彼此联络，竭力保守圣灵所赐合而为一的心。
⁴ 身体只有一个，圣灵只有一个，正如你们蒙召同有一个指望。
⁵ 一主，一信，一洗，
⁶ 一神，就是众人的父，超乎众人之上，贯乎众人之中，也住在众人之内。
⁷ 我们各人蒙恩，都是照基督所量给各人的恩赐。
⁸ 所以经上说：他升上高天的时候，掳掠了仇敌，将各样的恩赐赏给人。
⁹ （既说升上，岂不是先降在地下吗？
¹⁰ 那降下的，就是远升诸天之上要充满万有的。）
¹¹ 他所赐的，有使徒，有先知，有传福音的，有牧师和教师，
¹² 为要成全圣徒，各尽其职，建立基督的身体，
¹³ 直等到我们众人在真道上同归于一，认识神的儿子，得以长大成人，满有基督长成的身量，
¹⁴ 使我们不再作小孩子，中了人的诡计和欺骗的法术，被一切异教之风摇动，飘来飘去，就随从各样的异端；
¹⁵ 惟用爱心说诚实话，凡事长进，连于元首基督，
¹⁶ 全身都靠他联络得合式，百节各按各职，照着各体的功用彼此相助，便叫身体渐渐增长，在爱中建立自己。
使徒在此进到更具体的劝勉。他在本章着重两项：——合一与爱，清洁与圣洁，这是基督徒极当追求的。我们若不作一切基督徒的忠信朋友、不作一切罪的誓死仇敌，就没有与蒙召的恩相称。
本段包含对彼此相爱、合一与和睦的劝勉，并促进这些美德当有的正当途径与动机。圣经中没有别的比这更恳切地劝勉我们。爱是基督国度的律法、他学校的功课、他家的制服。请观察：
一、合一的途径：凡事谦虚、温柔、忍耐，用爱心互相宽容（弗4:2）。所谓谦虚，当理解为谦卑——以谦卑看待自己，与骄傲相对。所谓温柔，是那卓越的心灵品格，使人不愿冒犯别人，也不轻易因别人的软弱而被激怒、被得罪；它与怒气的发作和暴躁相对。忍耐意味着不报复地耐心忍受伤害。用爱心互相宽容指因爱的缘故宽容别人的软弱，并不因这些软弱而停止爱他们。最好的基督徒也当彼此宽容、彼此看其善处，激发彼此的恩典、而非彼此的情感。我们在自己身上发现许多难以原谅的事；所以若在别人身上发现我们以为难以原谅的事，也不当以为怪，并且我们必须像原谅自己一样原谅他们。没有这些就不能保守合一。走向合一的第一步是谦卑；没有谦卑就没有温柔，没有忍耐或宽容；没有这些就没有合一。骄傲与情感破坏和平，造成一切祸患。谦卑与温柔恢复和平、保守和平。骄傲只启争竞；唯独谦卑带来爱。心越谦卑，心越彼此相合。我们若不在心里柔和谦卑，就没有与蒙召的恩相称：因为那召我们的、我们所归向的主，正以心里柔和谦卑著称，并已吩咐我们当在这方面学他的样式。
二、使徒所规劝的合一的性质：那是圣灵所赐合而为一的心（弗4:3）。基督徒合一的所在是心或灵：它不在于同一套思想，也不在于同一种敬拜形式与方式，乃在于一心一魂。这种心与情的合一可说是出于神的灵；它是他所造成的，也是圣灵的果子之一。我们当竭力保守它。竭力是一个福音的词。我们必须尽力而为。别人若要与我们相争，我们必须尽一切可能不与他们相争。别人若要轻看恨恶我们，我们必不可轻看恨恶他们。用和平彼此联络。和平是一种联络，因为它联合众人，使他们彼此友好相处。和平的性情与行为使基督徒相结，而纷争与争吵则解散并离散他们的心与情。许多细枝条捆在一起就成为坚固。和平的联络是社会的力量。这并非想象一切好人和一切团体的分子都当在凡事上长短一致、思想一致、判断一致；而是和平的联络以尽管如此将他们全都联合在一起。如在一捆柴之中，它们可以长短不同、强弱不同；但当用同一个带子捆在一起时，它们就比任何一根——甚至比最粗最强的——本身更强。
三、合宜促进这基督徒合一与和睦的动机。使徒提出几个，以劝勉我们。
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当思想在我们的基督徒信仰宣告中有多少个「一」是我们喜乐与荣耀的。当有一颗心；因为身体只有一个，圣灵只有一个（弗4:4）。一个身体里有两颗心将是怪异的。若只有一个身体，所有属那身体的都当有一颗心。大公教会是基督一个奥秘的身体，所有好基督徒不过构成一个身体——借着福音这一个特许状成立，被同一位圣灵——那位以他的恩赐与恩赐使这身体活过来、激励并治理的圣灵——所赋予生命。我们若属基督，就都受同一位圣灵感动，所以应当合一。正如你们蒙召同有一个指望。此处盼望一词指其对象，就是所盼望的事——我们所蒙召来指望的属天基业。一切基督徒都蒙召来同得永生的指望。他们都同指望一位基督，都同盼望一个天堂；所以他们当同心。一主（弗4:5），就是基督——教会的元首，照神的命定，一切基督徒都直接服在他以下。一信，即福音，包含基督徒信仰的教义；或指同一样的信心恩典（在基督里的信），一切基督徒都借此得救。一洗，我们借此宣告我们的信仰，奉父、子、圣灵的名受洗；所以是同一个圣礼性的约，借此我们将自己献给主基督。一神，就是众人的父（弗4:6）。一位神，他认教会一切真分子为他的儿女；因为他以特殊关系作这一切人的父，正如他以创造之工作一切人的父；他超乎众人之上——按他的本体，并按他本性荣耀的完美，并按他对一切受造者、特别对他的教会的掌权；贯乎众人之中——借着他的护理托住并治理他们；也住在众人之内——在一切信徒里面，他以他的灵与特殊恩典住在他们里面，如同在他的圣殿中。既然有这么多的「一」，就当再有「一」——一颗心、一个魂，这才是合宜的。
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当思想基督在基督徒中所赐恩赐的丰富：我们各人蒙恩，都是照基督所量给各人的恩赐。基督的教会分子虽在许多事上相同，却也有一些事上有别：但这不当在他们中间造成感情的分别，因为这一切都出自同一位丰足的赐予者，并为着同一个大目的。我们每个基督徒都蒙了恩——某种恩赐的恩典，无论是哪种、哪个程度，为要彼此互相帮助。我们每个作仆人的都蒙了恩；有人恩赐大些，有人小些。基督仆人恩赐的不同，在初期基督徒中成了争论的大缘由：有人拥护保罗，有人拥护亚波罗。使徒指出他们没有理由为此相争，反而有充足的理由在共同使用这些恩赐上彼此同心，因为都是为了共同的造就；因为一切都是照基督所量给各人的恩赐——照基督看为合宜赐给各人的度量。请观察，基督一切仆人和一切分子，他们所拥有的一切恩赐与恩典都靠他而得；这是我们当彼此相爱的大理由——因为我们各人蒙了恩。凡基督赐恩、并赐他恩赐的人（尽管他们大小不同、名号不同、见解不同），都当彼此相爱。使徒趁机列举基督所赐的几样恩赐。他借着大卫预言基督的话（诗68:18）证明这些是基督所赐的：所以经上说（弗4:8），即诗篇作者说：他升上高天的时候，掳掠了仇敌，将各样的恩赐赏给人。大卫预言了基督的升天；使徒在此加以论述，并在弗4:9-11继续。他升上高天的时候。我们可以将使徒的话既理解为他在人性中所升入的地方——即最高的诸天，特别理解为他被高举到的状态——那时他被他的父高举、卓越地得荣耀。让我们定意思想耶稣基督的升天：我们可称颂的救赎主既从死里复活，已经升上天堂，坐在高天至大者的右边；这完整地证明他是神的儿子。正如大征服者乘着凯旋战车时，常带着他们俘虏中最显赫的，戴着锁链随行，又习惯将他们的赏赐和恩惠分赐给士兵与观礼的人；照样基督升天时，作为得胜的征服者，掳掠了仇敌。这是旧约中用以表示胜过仇敌——特别是胜过那些从前掳掠过别人的——的说法；参士5:12。这里「被掳」一词指俘虏，代表我们一切从前将我们掳去的属灵仇敌。他征服了那些曾征服我们的——罪、魔鬼、死。诚然，他是在十字架上胜过了这些；但这胜利在他升天时才得以完全，那时他成了万有的主，死亡与阴间的钥匙交在他手中。他将各样的恩赐赏给人：诗篇里是他受了人的恩赐。他为他们领受，为要赐给他们——大量的恩赐与恩典；特别是他用圣灵的恩赐使他的门徒富足。使徒既论基督升天，就注意到他先降在地下（弗4:9）。仿佛他说：「当大卫论基督升天之时，他也表明他知道基督在地上的降卑；因为既说他升上，这就暗示他先降下：因为这话岂不正是他如此行的凭据或证明吗？」降在地下；这可指他的道成肉身，照大卫的话（诗139:15）：我在暗中受造，在地的深处被联络；或指他的埋葬，照诗63:9：那些寻索要灭我命的人，必下到地的深处。有些教父称他的死为他降到地的低处。他在道成肉身时降到地上。他在埋葬时降到地里。约拿三日三夜在大鱼肚腹中，人子也要这样三日三夜在地里头。*那降下的，就是远升诸天之上（弗4:10），远超空气之天和众星之天——那些可见的天——进入天上的天；要充满万有，就是以适合他们各自身分职任的恩赐与恩典，充满他教会的一切分子。请观察，我们的主先自卑，然后才被高举。他先降下，然后才升上。使徒接着告诉我们基督升天时所赐的是什么：他所赐的，有使徒等（弗4:11）。他诚然在升天前已差遣了其中几位（太10:1-5）。但那时又加了一位（徒1:26）。他们都在职分上更庄严地就职，并借着他在他们身上以一种特殊的方式和分量明显地浇灌圣灵，得以公开的印证。请留意，基督升天时赐给教会的大恩赐，就是和好与相和之事奉的恩赐。事奉的恩赐是基督升天的果子。仆人们各有不同的恩赐，都是主耶稣所赐的。基督赐给他教会的仆人有两种——特殊的，被提升到教会更高的职分：如使徒、先知和传福音的。使徒居首。这些是基督直接呼召的，赐他们非凡的恩赐与行神迹的能力，并赐他们在传扬真理上的无误性；他们既是他神迹与教训的见证人，他就差遣他们去广传福音，建立并治理教会。先知似乎是那些讲解旧约著作、并预言将来的事的人。传福音的是受按立的（提后1:6），使徒带他们同行（加2:1），并差他们去坚固使徒自己所建立的教会（徒19:22），他们既不固定在任何地方，就继续事奉直到被召回（提后4:9）。然后是寻常的仆人，在较低、较窄的范围内事奉；如牧师和教师*。有人认为这两个名称指同一个职分，包含治理与教训的本分。另有人认为它们指两个不同的职分，都是寻常的、在教会中常设的；这样，牧师就是固定在某一具体教会之首的，目的是照基督所定的方式引导、教训并喂养他们；他们常被称为监督与长老；教师的工作也是传扬福音、并以劝勉的方式教导百姓。我们在此看到，在教会中随意设立何种仆人、何种职分，乃是基督的特权。教会何等富足，起初有如此多样的仆人，如今仍有如此多样的恩赐！基督对他的教会何等恩慈！何等顾念她、顾念她的造就！他升天时，求得圣灵的恩赐；而圣灵的恩赐各有不同：有人多，有人少；但都是为了身体的益处；这就引我们到第三个论据：
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这是引自基督赐恩赐给人的大目的与大设计。基督的恩赐是为他教会的益处，为要促进他的国与他在人中的事业。这一切既为同一个共同目的而设，就是一切基督徒当在弟兄之爱上同心的好理由，不当彼此嫉妒恩赐。这一切都是为要成全圣徒（弗4:12）；按原文的含意，是将那些因罪而仿佛脱臼错位的人带到有序的属灵状态与心境中，然后在此状态中坚固、确认、推进他们，使各人按其本位与职任为整体贡献。——各尽其职，或作「为尽分配之职」；即他们得以分发福音的教训，并成功地履行仆人职分的各部分。——建立基督的身体；即借着他们恩典的增长和新分子的添增，建立教会——基督的奥秘身体。这一切都是为了预备我们进天国：直等到我们众人等（弗4:13）。所论的恩赐与职分（其中一些）要在教会中继续，直到圣徒得以完全，而这要等到我们众人在真道上同归于一（借着同样宝贵的信心，一切真信徒彼此相遇）——认识神的儿子——这认识不是单指推测性的知识、或承认基督是神的儿子与伟大的中保，而是伴有领受与情感、伴有当有的尊敬、信靠、顺服的认识。——得以长大成人，达到我们恩赐与恩典的丰满长成，脱离我们在此世所易犯的孩童般的软弱。——满有基督长成的身量，以致成为从基督丰满所赐的各样恩典上都完全成熟老练的基督徒；或照着那当使基督丰满得以完整——使他的奥秘身体得以完全——的身量度量。如今我们不到达完全的人，就不到达完全的世界。基督里面有一丰满，也有当从他领受的丰满；这丰满的一定身量、这身量的一定度量，在神的旨意中已指定给每个信徒，我们不到天就达不到那度量。神的儿女只要还在世上，就仍在成长。赖特富博士（Dr Lightfoot）理解使徒在此是论犹太人与外邦人在真道的合一与认识神儿子上相结，如此构成一个完全的人，并达到基督丰满的身量度量。使徒在弗4:14-16进一步说明，神在他神圣的设立中所定意的是什么，这些当在我们身上有何效果。诸如：（1）使我们不再作小孩子等（弗4:14）；意即使我们在知识上不再作小孩，在信仰上不软弱，在判断上不摇摆——轻易向每个试探让步，轻易依从每个人的脾气，被每个人牵着鼻子走。小孩容易被欺骗。我们当小心此事，并小心不被一切异教之风摇动，飘来飘去——如无压舱物的船只——照那些毫无真理与实底、却仍广为流传的教义，故被比作风。中了人的诡计；这是借用赌徒的比喻，指引诱者恶意的诡诈：和欺骗的法术，指他们巧妙地寻找引人走入歧途、欺骗人的途径；因为下面说被……摇动，正如埋伏，为要包围软弱的人、将他们从真理中引开。请留意，那些定意将别人引诱到异端错误中的人，必是非常邪恶不敬虔的人。使徒在此将他们描述为卑鄙之人，为达此目的使用大量魔鬼般的诡计与狡猾。我们当采取的最好方法，是查考神圣的言，并祈求基督之灵的光照与恩典，使我们得以认识在耶稣里的真理，并得以在其中坚固。（2）我们当用爱心说诚实话（弗4:15），或在爱中追随真理，或对同作基督徒的人在爱上真诚。我们坚守基督的教义——就是真理——的同时，当彼此生活在爱中。爱是极好的事；但我们当谨慎，在爱中同时保持真理。真理是极好的事；然而我们当用爱心说它，而不是在争吵中说。这两样当同行——真理与和平。（3）我们当凡事长进，连于基督。连于基督，就是在更深地扎根在他里面。凡事；在知识、爱、信心，以及新人的一切部分上。我们当向着成熟长进，这与作小孩相反。那些长进连于基督的基督徒，才是进步的基督徒。我们越在认识基督、信他、爱他、倚靠他上长进，我们在各样恩典上就越发茂盛。他是元首；我们如此长进，为要借此尊荣我们的元首。基督徒的长进是为着基督的荣耀。（4）我们当彼此相助相帮，如同同一身体的肢体（弗4:16）。使徒在此将自然身体与基督的奥秘身体——就是基督作元首的那个身体——作比较；他指出，正如身体的肢体之间必须有彼此的交通与互通才能成长改进，照样基督徒之间也当有彼此的爱与合一，并这些当有的果子，才能在属灵上改进并在恩典上长进。他说，全身都靠他——就是靠他们的元首基督，他将感动与滋养传给每一个具体的分子——联络得合式——彼此有序而坚固地联合，各人在自己合宜的本位与职任上——百节各按各职——借着每一联合的部分对整体所提供的帮助，或借着圣灵、信心、爱、圣礼等——这些如身体中的静脉与动脉，使基督徒与他们的元首基督、并彼此作为同作肢体者相连——照着各体的功用彼此相助——有人认为是指照着圣灵所运用的能力，使神所立的途径为这大目的发生效力，按基督看为足够、合宜给每个分子的度量——按其在身体中的本位与职任；或如另一些人所说，照着基督——作为元首——影响并激励每个分子的能力；或照着每个分子将其所领受的传递给别人的有效运行——滋养就按着各自的份量、并按着各部分的状态与需要，传给众人——便叫身体渐渐增长，一种对身体合宜的增长。请观察，具体的基督徒从基督领受恩赐与恩典，是为着整个身体的缘故与益处。在爱中建立自己。这话可作两种理解：——或指教会的一切分子可以得着对基督并彼此更大的爱；或指他们是因对基督并彼此的爱，被激动以所述的方式行事。请观察，基督徒彼此相爱是属灵长进的大帮助：身体是在爱中建立自己；而一家自相分争，就必败亡。
英語原文
Exhortation to Unity; Persuasives to Unity (61 AD)
² With all lowliness and meekness, with longsuffering, forbearing one another in love;
³ Endeavouring to keep the unity of the Spirit in the bond of peace.
⁴ There is one body, and one Spirit, even as ye are called in one hope of your calling;
⁵ One Lord, one faith, one baptism,
⁶ One God and Father of all, who is above all, and through all, and in you all.
⁷ But unto every one of us is given grace according to the measure of the gift of Christ.
⁸ Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
⁹ (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?
¹⁰ He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
¹¹ And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
¹² For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
¹³ Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
¹⁴ That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
¹⁵ But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:
¹⁶ From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
Here the apostle proceeds to more particular exhortations. Two he enlarges upon in this chapter:—To unity an love, purity and holiness, which Christians should very much study. We do not walk worthy of the vocation wherewith we are called if we be not faithful friends to all Christians, and sworn enemies to all sin.
This section contains the exhortation to mutual love, unity, and concord, with the proper means and motives to promote them. Nothing is pressed upon us more earnestly in the scriptures than this. Love is the law of Christ's kingdom, the lesson of his school, the livery of his family. Observe,
I. The means of unity: Lowliness and meekness, long-suffering, and forbearing one another in love, Eph 4:2. By lowliness we are to understand humility, entertaining mean thoughts of ourselves, which is opposed to pride. By meekness, that excellent disposition of soul which makes men unwilling to provoke others, and not easily to be provoked or offended with their infirmities; and it is opposed to angry resentments and peevishness. Long-suffering implies a patient bearing of injuries, without seeking revenge. Forbearing one another in love signifies bearing their infirmities out of a principle of love, and so as not to cease to love them on the account of these. The best Christians have need to bear one with another, and to make the best one of another, to provoke one another's graces and not their passions. We find much in ourselves which it is hard to forgive ourselves; and therefore we must not think it much if we find that in others which we think hard to forgive them, and yet we must forgive them as we forgive ourselves. Now without these things unity cannot be preserved. The first step towards unity is humility; without this there will be no meekness, no patience, or forbearance; and without these no unity. Pride and passion break the peace, and make all the mischief. Humility and meekness restore the peace, and keep it. Only by pride comes contention; only by humility comes love. The more lowly-mindedness the more like-mindedness. We do not walk worthy of the vocation wherewith we are called if we be not meek and lowly of heart: for he by whom we are called, he to whom we are called, was eminent for meekness and lowliness of heart, and has commanded us therein to learn of him.
II. The nature of that unity which the apostle prescribes: it is the unity of the Spirit, Eph 4:3. The seat of Christian unity is in the heart or spirit: it does not lie in one set of thoughts, nor in one form and mode of worship, but in one heart and one soul. This unity of heart and affection may be said to be of the Spirit of God; it is wrought by him, and is one of the fruits of the Spirit. This we should endeavour to keep. Endeavouring is a gospel word. We must do our utmost. If others will quarrel with us, we must take all possible care not to quarrel with them. If others will despise and hate us, we must not despise and hate them. In the bond of peace. Peace is a bond, as it unites persons, and makes them live friendly one with another. A peaceable disposition and conduct bind Christians together, whereas discord and quarrelling disband and disunite their hearts and affections. Many slender twigs, bound together, become strong. The bond of peace is the strength of society. Not that it can be imagined that all good people, and all the members of societies, should be in every thing just of the same length, and the same sentiments, and the same judgment: buy the bond of peace unites them all together, with a non obstante to these. As in a bundle of rods, they may be of different lengths and different strength; but, when they are tied together by one bond, they are stronger than any, even than the thickest and strongest was of itself.
III. The motives proper to promote this Christian unity and concord. The apostle urges several, to persuade us thereto.
1. Consider how many unities there are that are the joy and glory of our Christian profession. There should be one heart; for there is one body, and one spirit, Eph 4:4. Two hearts in one body would be monstrous. If there be but one body, all that belong to that body should have one heart. The Catholic church is one mystical body of Christ, and all good Christians make up but one body, incorporated by one charter, that of the gospel, animated by one Spirit, the same Holy Spirit who by his gifts and graces quickens, enlivens, and governs that body. If we belong to Christ, we are all actuated by one and the same Spirit, and therefore should be one. Even as you are called in one hope of your calling. Hope is here put for its object, the thing hoped for, the heavenly inheritance, to the hope of which we are called. All Christians are called to the same hope of eternal life. There is one Christ that they all hope in, and one heaven that they are all hoping for; and therefore they should be of one heart. One Lord (Eph 4:5), that is, Christ, the head of the church, to whom, by God's appointment, all Christians are immediately subject. One faith, that is, the gospel, containing the doctrine of the Christian faith: or, it is the same grace of faith (faith in Christ) whereby all Christians are saved. One baptism, by which we profess our faith, being baptized in the name of the Father, Son, and Holy Ghost; and so the same sacramental covenant, whereby we engage ourselves to the Lord Christ. One God and Father of all, Eph 4:6. One God, who owns all the true members of the church for his children; for he is the Father of all such by special relation, as he is the Father of all men by creation: and he is above all, by his essence, and with respect to the glorious perfections of his nature, and as he has dominion over all creatures and especially over his church, and through all, by his providence upholding and governing them: and in you all, in all believers, in whom he dwells as in his holy temple, by his Spirit and special grace. If then there be so many ones, it is a pity but there should be one more—one heart, or one soul.
2. Consider the variety of gifts that Christ has bestowed among Christians: But unto every one of us is given grace according to the measure of the gift of Christ. Though the members of Christ's church agree in so many things, yet there are some things wherein they differ: but this should breed no difference of affection among them, since they are all derived from the same bountiful author and designed for the same great ends. Unto every one of us Christians is given grace, some gift of grace, in some kind or degree or other, for the mutual help of one another. Unto every one of us ministers is given grace; to some a greater measure of gifts, to others a less measure. The different gifts of Christ's ministers proved a great occasion of contention among the first Christians: one was for Paul, and another for Apollos. The apostle shows that they had no reason to quarrel about them, but all the reason in the world to agree in the joint use of them, for common edification; because all was given according to the measure of the gift of Christ, in such a measure as seemed best to Christ to bestow upon every one. Observe, All the ministers, and all the members of Christ, owe all the gifts and graces that they are possessed of to him; and this is a good reason why we should love one another, because to every one of us is given grace. All to whom Christ has given grace, and on whom he has bestowed his gifts (though they are of different sizes, different names, and different sentiments, yet), ought to love one another. The apostle takes this occasion to specify some of the gifts which Christ bestowed. And that they were bestowed by Christ he makes appear by those words of David wherein he foretold this concerning him (Ps 68:18), Wherefore he saith (Eph 4:8), that is, the Psalmist saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. David prophesied of the ascension of Christ; and the apostle descants upon it here, and in the Eph 4:9-11. When he ascended up on high. We may understand the apostle both of the place into which he ascended in his human nature, that is, the highest heavens, and particularly of the state to which he was advanced, he being then highly exalted, and eminently glorified, by his Father. Let us set ourselves to think of the ascension of Jesus Christ: that our blessed Redeemer, having risen from the dead, in gone to heaven, where he sits at the right hand of the Majesty on high, which completed the proof of his being the Son of God. As great conquerors, when they rode in their triumphal chariots, used to be attended with the most illustrious of their captives led in chains, and were wont to scatter their largesses and bounty among the soldiers and other spectators of their triumphs, so Christ, when he ascended into heaven, as a triumphant conqueror, led captivity captive. It is a phrase used in the Old Testament to signify a conquest over enemies, especially over such as formerly had led others captive; see Jdg 5:12. Captivity is here put for captives, and signifies all our spiritual enemies, who brought us into captivity before. He conquered those who had conquered us; such as sin, the devil, and death. Indeed, he triumphed over these on the cross; but the triumph was completed at his ascension, when he became Lord over all, and had the keys of death and hades put into his hands. And he gave gifts unto men: in the psalm it is, He received gifts for men. He received for them, that he might give to them, a large measure of gifts and graces; particularly, he enriched his disciples with the gift of the Holy Ghost. The apostle, thus speaking of the ascension of Christ, takes notice that he descended first, Eph 4:9. As much as if he had said, "When David speaks of Christ's ascension, he intimates the knowledge he had of Christ's humiliation on earth; for, when it is said that he ascended, this implies that he first descended: for what is it but a proof or demonstration of his having done so?" Into the lower parts of the earth; this may refer either to his incarnation, according to that of David, Ps 139:15, My substance was not hidden from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth; or, to his burial, according to that of Ps 63:9, Those that seek my soul to destroy it shall go into the lower parts of the earth. He calls his death (say some of the fathers) his descent into the lower parts of the earth. He descended to the earth in his incarnation. He descended into the earth in his burial. As Jonas was three days and three nights in the whale's belly, so was the Son of man in the heart of the earth. He that descended is the same also that ascended up far above all heavens (Eph 4:10), far above the airy and starry (which are the visible) heavens, into the heaven of heavens; that he might fill all things, all the members of his church, with gifts and graces suitable to their several conditions and stations. Observe, Our Lord humbled himself first, and then he was exalted. He descended first, and then ascended. The apostle next tells us what were Christ's gifts at his ascension: He gave some apostles, etc., Eph 4:11. Indeed he sent forth some of these before his ascension, Mt 10:1-5. But one was then added, Ac 1:26. And all of them were more solemnly installed, and publicly confirmed, in their office, by his visibly pouring forth the Holy Ghost in an extraordinary manner and measure upon them. Note, The great gift that Christ gave to the church at his ascension was that of the ministry of peace and reconciliation. The gift of the ministry is the fruit of Christ's ascension. And ministers have their various gifts, which are all given them by the Lord Jesus. The officers which Christ gave to his church were of two sorts—extraordinary ones advanced to a higher office in the church: such were apostles, prophets, and evangelists. The apostles were chief. These Christ immediately called, furnished them with extraordinary gifts and the power of working miracles, and with infallibility in delivering his truth; and, they having been the witnesses of his miracles and doctrine, he sent them forth to spread the gospel and to plant and govern churches. The prophets seem to have been such as expounded the writings of the Old Testament, and foretold things to come. The evangelists were ordained persons (2Ti 1:6), whom the apostles took for their companions in travel (Ga 2:1), and sent them out to settle and establish such churches as the apostles themselves had planted (Ac 19:22), and, not being fixed to any particular place, they were to continue till recalled, 2Ti 4:9. And then there are ordinary ministers, employed in a lower and narrower sphere; as pastors and teachers. Some take these two names to signify one office, implying the duties of ruling and teaching belonging to it. Others think they design two distinct offices, both ordinary, and of standing use in the church; and then pastors are such as are fixed at the head of particular churches, with design to guide, instruct, and feed them in the manner appointed by Christ; and they are frequently called bishops and elders: and the teachers were those whose work it was also to preach the gospel and to instruct the people by way of exhortation. We see here that it is Christ's prerogative to appoint what officers and offices he pleases in his church. And how rich is the church, that had at first such a variety of officers and has still such a variety of gifts! How kind is Christ to his church! How careful of it and of its edification! When he ascended, he procured the gift of the Holy Ghost; and the gifts of the Holy Ghost are various: some have greater, others have less measures; but all for the good of the body, which brings us to the third argument,
3. Which is taken from Christ's great end and design in giving gifts unto men. The gifts of Christ were intended for the good of his church, and in order to advance his kingdom and interest among men. All these being designed for one common end is a good reason why all Christians should agree in brotherly love, and not envy one another's gifts. All are for the perfecting of the saints (Eph 4:12); that is, according to the import of the original, to bring into an orderly spiritual state and frame those who had been as it were dislocated and disjointed by sin, and then to strengthen, confirm, and advance them therein, that so each, in his proper place and function, might contribute to the good of the whole.—For the work of the ministry, or for the work of dispensation; that is, that they might dispense the doctrines of the gospel, and successfully discharge the several parts of their ministerial function.—For the edifying of the body of Christ; that is, to build up the church, which is Christ's mystical body, by an increase of their graces, and an addition of new members. All are designed to prepare us for heaven: Till we all come, etc., Eph 4:13. The gifts and offices (some of them) which have been spoken of are to continue in the church till the saints be perfected, which will not be till they all come in the unity of the faith (till all true believers meet together, by means of the same precious faith) and of the knowledge of the Son of God, by which we are to understand, not a bare speculative knowledge, or the acknowledging of Christ to be the Son of God and the great Mediator, but such as is attended with appropriation and affection, with all due honour, trust, and obedience.—Unto a perfect man, to our full growth of gifts and graces, free from those childish infirmities that we are subject to in the present world.—Unto the measure of the stature of the fulness of Christ, so as to be Christians of a full maturity and ripeness in all the graces derived from Christ's fulness: or, according to the measure of that stature which is to make up the fulness of Christ, which is to complete his mystical body. Now we shall never come to the perfect man, till we come to the perfect world. There is a fulness in Christ, and a fulness to be derived from him; and a certain stature of that fulness, and a measure of that stature, are assigned in the counsel of God to every believer, and we never come to that measure till we come to heaven. God's children, as long as they are in this world, are growing. Dr Lightfoot understands the apostle as speaking here of Jews and Gentiles knit in the unity of the faith and of the knowledge of the Son of God, so making a perfect man, and the measure of the stature of the fulness of Christ. The apostle further shows, in the Eph 4:14-16, what was God's design in his sacred institutions, and what effect they ought to have upon us. As, (1.) That we henceforth be no more children, etc. (Eph 4:14); that is, that we may be no longer children in knowledge, weak in the faith, and inconstant in our judgments, easily yielding to every temptation, readily complying with every one's humour, and being at every one's back. Children are easily imposed upon. We must take care of this, and of being tossed to and fro, like ships without ballast, and carried about, like clouds in the air, with such doctrines as have no truth nor solidity in them, but nevertheless spread themselves far and wide, and are therefore compared to wind. By the sleight of men; this is a metaphor taken from gamesters, and signifies the mischievous subtlety of seducers: and cunning craftiness, by which is meant their skilfulness in finding ways to seduce and deceive; for it follows, whereby they lie in wait to deceive, as in an ambush, in order to circumvent the weak, and draw them from the truth. Note, Those must be very wicked and ungodly men who set themselves to seduce and deceive others into false doctrines and errors. The apostle describes them here as base men, using a great deal of devilish art and cunning, in order thereunto. The best method we can take to fortify ourselves against such is to study the sacred oracles, and to pray for the illumination and grace of the Spirit of Christ, that we may know the truth as it is in Jesus, and be established in it. (2.) That we should speak the truth in love (Eph 4:15), or follow the truth in love, or be sincere in love to our fellow-christians. While we adhere to the doctrine of Christ, which is the truth, we should live in love one with another. Love is an excellent thing; but we must be careful to preserve truth together with it. Truth is an excellent thing; yet it is requisite that we speak it in love, and not in contention. These two should go together—truth and peace. (3.) That we should grow up into Christ in all things. Into Christ, so as to be more deeply rooted in him. In all things; in knowledge, love, faith, and all the parts of the new man. We should grow up towards maturity, which is opposed to being children. Those are improving Christians who grow up into Christ. The more we grow into an acquaintance with Christ, faith in him, love to him, dependence upon him, the more we shall flourish in every grace. He is the head; and we should thus grow, that we may thereby honour our head. The Christian's growth tends to the glory of Christ. (4.) We should be assisting and helpful one to another, as members of the same body, Eph 4:16. Here the apostle makes a comparison between the natural body and Christ's mystical body, that body of which Christ is the head: and he observes that as there must be communion and mutual communications of the members of the body among themselves, in order to their growth and improvement, so there must be mutual love and unity, together with the proper fruits of these, among Christians, in order to their spiritual improvement and growth in grace. From whom, says he (that is, from Christ their head, who conveys influence and nourishment to every particular member), the whole body of Christians, fitly joined together and compacted (being orderly and firmly united among themselves, every one in his proper place and station), by that which every joint supplies (by the assistance which every one of the parts, thus united, gives to the whole, or by the Spirit, faith, love, sacraments, etc., which, like the veins and arteries in the body, serve to unite Christians to Christ their head, and to one another as fellow-members), according to the effectual working in the measure of every part (that is, say some, according to the power which the Holy Ghost exerts to make God's appointed means effectual for this great end, in such a measure as Christ judges to be sufficient and proper for every member, according to its respective place and office in the body; or, as others, according to the power of Christ, who, as head, influences and enlivens every member; or, according to the effectual working of every member, in communicating to others of what it has received, nourishment is conveyed to all in their proportions, and according to the state and exigence of every part) makes increase of the body, such an increase as is convenient for the body. Observe, Particular Christians receive their gifts and graces from Christ for the sake and benefit of the whole body. Unto the edifying of itself in love. We may understand this two ways:—Either that all the members of the church may attain a greater measure of love to Christ and to one another; or that they are moved to act in the manner mentioned from love to Christ and to one another. Observe, Mutual love among Christians is a great friend to spiritual growth: it is in love that the body edifies itself; whereas a kingdom divided against itself cannot stand.
17-32
Exhortation to Purity and Holiness; Cautions against Sin; Against Grieving the Spirit (61 AD)
简体中文
论清洁与圣洁；防罪的警戒；不要叫圣灵担忧（公元61年）
¹⁷ 所以我说，且在主里确实地说，你们行事不要再像外邦人存虚妄的心行事。
¹⁸ 他们心地昏昧，与神所赐的生命隔绝了，都因自己无知，心里刚硬；
¹⁹ 良心既然丧尽，就放纵私欲，贪行种种的污秽。
²⁰ 你们学了基督，却不是这样。
²¹ 如果你们听过他的道，领了他的教，学了他的真理，
²² 就要脱去你们从前行为上的旧人，这旧人是因私欲的迷惑渐渐变坏的；
²³ 又要将你们的心志改换一新，
²⁴ 并且穿上新人；这新人是照着神的形像造的，有真理的仁义和圣洁。
²⁵ 所以你们要弃绝谎言，各人与邻舍说实话，因为我们是互相为肢体。
²⁶ 生气却不要犯罪；不可含怒到日落，
²⁷ 也不可给魔鬼留地步。
²⁸ 从前偷窃的，不要再偷；总要劳力，亲手做正经事，就可有余分给那缺少的人。
²⁹ 污秽的言语一句不可出口，只要随事说造就人的好话，叫听见的人得益处。
³⁰ 不要叫神的圣灵担忧；你们原是受了他的印记，等候得赎的日子来到。
³¹ 一切苦毒、恼恨、忿怒、嚷闹、毁谤，并一切的恶毒，都当从你们中间除掉；
³² 并要以恩慈相待，存怜悯的心，彼此饶恕，正如神在基督里饶恕了你们一样。
使徒既在弗4:16完结了对彼此相爱、合一与和睦的劝勉，在这些经文中就接着劝勉基督徒当在心中并生活上清洁圣洁，既较为概括地（弗4:17-24），也在几个具体的事例上（弗4:25-32）。这是以庄重的话引入的：「所以我说，且在主里确实地说；意即既然情形如上文所描述，既然你们是基督身体的肢体，并有分于这样的恩赐，我就以此劝勉你们的良心，并奉主的名、借着我从他所得的权柄，见证这是你们当尽的本分。」请考虑：
一、心中与生活上清洁圣洁的较为概括的劝勉。
- 它如此开始：「你们行事不要再像外邦人行事——即今后你们不可像无知未归正的外邦人那样生活、行事——他们全然受一个被虚空之事所占用的心思所引导，他们的偶像和他们的世间财物，对这些他们的灵魂毫无益处，并且这些事要欺骗他们的指望。」归正的外邦人不可像未归正的外邦人那样生活。他们虽住在他们中间，却不可活得像他们。在此，
（1）使徒趁机描述外邦世界的邪恶——重生的基督徒乃是从其中如从火中抽出的一根柴。[1] 他们的心地昏昧（弗4:18）。他们没有一切拯救性的知识；是的，连关乎神的许多事——这本是自然之光可以教导他们的——他们也一无所知。他们坐在黑暗中，却爱黑暗不爱光；并且因着他们的无知，他们与神所赐的生命隔绝了。他们对圣洁的生活——那不仅为神所要求所悦纳、我们借以向他而活的生活，而且那在纯洁、公义、真理、良善上像神自己的生活——疏远、厌恶、反感。他们故意的无知是他们与这从光与知识开始的神之生命隔绝的原因。粗鄙而故意的无知毁灭信仰与敬虔。他们为何如此无知呢？是因为他们心的昏昧或刚硬。不是因为神没有借他的作为向他们显明自己，而是因为他们不愿接受神圣之光的教训的光线。他们无知，是因为他们定意如此。他们的无知出自他们的顽梗与心的刚硬，出自他们抵挡真光、拒绝一切光照与知识之途径。[2] 他们的良心被败坏、被烙惯了：良心既然丧尽（弗4:19）。他们对自己的罪毫无感觉，对因罪而来的悲惨与危险也毫无感觉；于是他们放纵私欲。他们放纵自己于污秽的情欲中；既将自己交给这些情欲的辖制，就成了罪与魔鬼的奴仆和苦役，贪行种种的污秽。他们以犯各样污秽为常业，甚至犯最反常、最可憎的罪，并且贪得无厌。请观察，人的良心一旦被烙惯，他们的罪就没有边界。他们既将心放在情欲的满足上，除了最可憎的放纵与淫乱、他们可怕的恶行猖獗之外，还能指望什么呢？这就是外邦人的品格；但是，
（2）这些基督徒必须将自己与这样的外邦人分别出来：你们学了基督，却不是这样（弗4:20）。这话可读作：*但你们不是这样；你们学了基督。*那些学了基督的人已经得救脱离了别人所伏在的黑暗与污秽；并且他们既知道得更多，就有责任比别人活出更好的样式。「我们学了基督却不是这样」乃是抵挡罪的好论据。学基督！基督是一本书、一门课、一条路、一个行当吗？意思是：「你们所学的基督教不是这样——不是基督的教义、也不是他所定的生活准则。不是如此以至于行别人所行的。如果——或作「既然」——你们听过他（弗4:21），听过我们传讲的他的教义，并领了他的教——内里而有效地借他的灵受教。」基督是功课；我们必须学基督；基督也是教师；我们受教于他。*正如真理是在耶稣里。*这话可作两种理解：或作「你们已经受了真实的真理，正如基督自己在他教义与生活中所表明的」；或如此：「真理已经按着你们的度量，在你们心中留下印象，正如在耶稣心中一样。」基督的真理在它显为在耶稣里的时候，就显出它的荣美与能力。
- 概括劝勉的另一个分支接着是这话：就要脱去你们从前行为上的旧人等（弗4:22-24）。「这是所教导你们、你们所学了的教义的一大部分。」使徒在此用衣服的比喻来表达。心中的原则、习惯与性情必须先改变，生命才能有拯救性的改变。必须有成圣，这包括两件事：——（1）必须脱去旧人。败坏的本性被称为一个人，因为它如人的身体，由各部分组成，彼此互相支撑、互相坚固。它是旧人，因为是从我们由以得它的旧亚当而来。它深入骨髓，我们生下来就带着它进入世界。它如旧人般诡诈；但在神一切圣徒身上，它如旧人般衰残枯萎，即将过去。它被称为败坏的；因为罪在心中就是其官能的败坏：哪里没有将它治死，它就日日越发恶化，趋向灭亡。因私欲的迷惑渐渐变坏。罪恶的倾向与欲望是迷惑人的情欲：它们向人应许幸福，却使人更悲惨，若不被制伏治死，就将人出卖到灭亡里。所以这些必须如我们羞于被人看见穿的旧衣裳一样脱去：它们必须被制伏治死。这些情欲在他们从前的行为——即他们在未重生与外邦状态中——曾辖制他们。（2）必须穿上新人。仅仅摆脱败坏的原则是不够的，我们必须被恩典的原则推动。我们必须接受它们、持守它们，使它们写在心上：仅仅停止作恶是不够的，我们必须学习行善。「将你们的心志改换一新（弗4:23）；即使用合宜且所规定的方法，使那原为灵的心思越发更新。」并且穿上新人（弗4:24）。所谓新人就是新性情、新造的人，受一个新原则——重生的恩典——所推动，使人能过一种新生活，就是基督教所要求的义与圣的生活。这新人是被造的，是从混乱与空虚中被神全能的大能所产生的，是他的工作，真实卓越而美丽。照着神，就是效法他，并效法那伟大的典范与模型。灵魂上神形象的丧失，既是人堕落状态的有罪，也是其悲惨；而它对神的相似，则是新造之人的美丽、荣耀与幸福。有向人的仁义，包括第二块法版的一切本分；和向神的圣洁，表明对第一块法版诫命的真诚顺服；真理的圣洁，与犹太人外面的、礼仪性的圣洁相对。当我们运用神所立的一切途径，努力追求这属神的性情、这新造之人时，我们就是穿上了这新人。这就是心中并生活上清洁圣洁的较概括劝勉。
二、使徒进到更具体的事。因为概括的话不易感动人，所以这里告诉我们：旧人的哪些具体肢体必须治死，旧性情的哪些污秽衣裳必须脱去，以及我们当用以装饰基督徒信仰宣告的新人的特有装饰是哪些。1. 当提防谎言，并常常谨慎说诚实话（弗4:25）：「所以——既然你们在本分上受教如此清楚，并有如此责任去履行它——就让你们今后的行为与品行显出你们身上已经成就了大而真实的改变，特别是借着弃绝谎言。」外邦人在这个罪上大有过犯，他们认为有益的谎言胜过伤人的真理；所以使徒劝他们要戒除谎言，戒除一切违背真理的事。这是当脱去的旧人的一部分；与之相对，当穿上的新人的那个分支是与邻舍说实话——在我们与别人的一切交往中。神百姓的品格是他们是不说谎的儿女——不敢说谎、恨恶并厌恶说谎的人。凡有恩典的人都以良心说诚实话，纵然得着最大的利益和好处，也不愿故意说一个谎。此处说诚实话的理由是：我们是互相为肢体。真理是我们彼此相欠的债；我们若彼此相爱，就不当彼此欺骗说谎。我们属同一个社会或身体，谎言是要解散它的；所以我们当避免它、说诚实话。请观察，说谎是极大的罪，是对基督徒所负责任的一种特别违背，并且大大有害于基督徒的社会。2.「当提防怒气与不受管辖的情感。生气却不要犯罪」（弗4:26）。这是借用诗4:4的七十士译本译法，我们译作敬畏，不可犯罪。这里是一个宽容的让步；我们当这样看它，过于看作命令。生气。这一点我们已足够容易——神知道：但我们觉得难以遵守的是那限制，却不要犯罪。「你们若任何时候有正当理由生气，就要看见它不带着罪；所以当提防怒气中的过分。」我们若要生气却不犯罪（有人说），就必须只对罪生气；并且我们当为神的荣耀更加嫉忌，过于为自己的利益或名声。怒气中一大常见之罪，是任其烧成怨恨，然后让它停留；所以这里警戒我们防备这事。「你们若被激怒、心思大受搅扰，若对所受的冒犯强烈怀恨，到夜晚就要使你们的心思平静安宁，与冒犯者和好，使一切都复原：不可含怒到日落。它若烧成怨恨与苦毒，哦，务要速速压制它。」请观察，怒气本身虽不是罪，但若不谨慎提防、速速压制，就极其危险成为罪。所以怒气虽可进入智慧人的怀中，却只停留在愚昧人的怀中**也不可给魔鬼留地步（弗4:27）。那些在罪怒与怨恨中坚持的人，是让魔鬼进入他们的心，任他在他们身上得势，直到他将他们引到恶毒、害人的计谋等。「也不可给那 calumniator（诽谤者）——或作假见证的人——留地步」（有人如此读）；意即「让你们的耳朵对耳语者、搬弄是非者、毁谤者装聋」。3. 这里我们受警戒防备偷窃之罪——违背第八条诫命——并被劝勉勤勉作工与乐善好施：从前偷窃的，不要再偷（弗4:28）。这是对一切以暴力或诡诈行不义之事的警戒。「你们当中那些在你们外邦时期犯下这恶行的人，不可再犯。」但我们不仅当提防罪，也当凭良心多行相反的本分：不仅不偷窃，倒要劳力，亲手做正经事。懒惰使人作贼。屈梭多模如此说：To gar kleptein argias estin——偷窃是懒惰的结果。那些不愿作工、又羞于乞讨的人，大大暴露在偷窃的试探之下。所以人当殷勤勤勉，不是在什么不合法的路上，而是在某种正当的职业上：做正经事。在某种正当路上的勤勉，能使人远离行不义的试探。但人当勤勉还有另一个理由，就是他们能行些善，正如他们得以免受试探一样：就可有余分给那缺少的人。他们当劳力，不仅为自己得以糊口、得以端正地生活，更要能分给缺乏的人以补其缺。请观察，连那些靠劳力糊口的人，也当从自己微薄中施怜悯给不能劳力的人。施怜悯给穷人是如此必需、如此当尽的本分，连作劳工和仆人的、自己所有无几的人，也当将自己的一点投入府库。神当得他的份，穷人是他的收纳者。更当观察，那可能蒙神悦纳的赒济，不义与抢劫的产物不算，必须是诚实与殷勤的产物。神恨恶抢夺作为燔祭。4. 这里我们受警戒防备污秽的言语；并被指引到那有益、能造就人的话上（弗4:29）。污秽不洁的言语和谈吐是毒害、是传染，如同腐烂的肉：它们出自说话者心中极大的败坏，也证明这败坏，并败坏听见之人的心思与品行；所以基督徒当防备这一切谈吐。这可泛指一切挑动别人情欲与情感的话。我们不仅当脱去污秽的言语，更要（穿上）随事说造就人的好话。说话的大用处，是造就与我们交往的人。基督徒当努力促进有益的交谈：叫听见的人得益处；即借着教训、劝勉、合宜的责备等，使听者得着益处与接纳。请观察，基督徒的大本分，是谨慎不用嘴唇得罪人，并尽其所能借着谈话与交往使人得益。5. 这里又有一个对怒气与忿怒的警戒，并进一步劝勉彼此相爱与彼此存恩慈的心（弗4:31、32）。所谓苦毒、恼恨与忿怒，是指对别人在内心里激烈的怨恨与不悦；所谓嚷闹，是大声的话、高声的威吓，以及一切激烈的言语——苦毒、恼恨与忿怒借此发泄。基督徒不当将这些卑鄙的情感存在心里，也不可用舌头喧嚷。毁谤是指对我们所怒之人的诽谤、辱骂与羞辱的言语。所谓恶毒当理解为那根深蒂固的怒气，它促使人设计谋害别人、对别人行害。与此相反的是：你们当以恩慈相待。这包含心中的爱的原则，以及它在谦和、谦卑、有礼的行为上的外面发表。耶稣的门徒当彼此以恩慈相待，如同那些已经学了、并愿意传授「使人喜悦之艺术」的人。存怜悯的心；即怜悯人，对别人的困苦患难有敏锐的感觉，以致快快被怜悯与慈心所动。彼此饶恕。基督门徒中难免发生摩擦；所以他们当平易近人、乐意饶恕，在这点上效法神自己——他在基督里饶恕了他们，且远过他们彼此能饶恕的。请留意，神那里有赦免；他为耶稣基督的缘故，并因他向神圣公义所献的赎罪祭，而赦免罪。又请留意，凡蒙神赦免的人，当存赦免的灵，并当如神赦免一样——真诚而由衷、乐意而甘心、普遍而永远——在罪人真诚悔改时赦免，记念自己祷告说：免我们的债，如同我们免了人的债。如今我们可以观察到，使徒所坚持的这一切具体的事都属于第二块法版；基督徒由此当学到，他们在第二块法版的本分上所负的责任是何等严格；凡不凭良心履行这些的，无论他如何假装，都不能真实真诚地敬畏或爱神。
在这些劝勉与警戒之中，使徒插入了那概括的劝勉：不要叫神的圣灵担忧（弗4:30）。借着看上文与下文，我们可以看见什么是叫神的圣灵担忧的。在弗4:25-29已暗示，一切淫乱与污秽、谎言，以及挑动污秽胃口与情欲的腐败言语，都叫神的圣灵担忧。在下文暗示，那些苦毒、恼恨、忿怒、嚷闹、毁谤与恶毒的败坏情感，都叫这位良善的灵担忧。我们不可据此理解为这位可称颂的存在能如我们一样恰当地忧伤烦恼；这劝勉的旨意是我们对他不可行那样的事——那是对同受造者来说素常令人忧伤烦恼的：我们不可行违背他圣洁本性与旨意的事；我们不可拒绝听从他的谋略，也不可背叛他的治理——这些事会惹动他向我们行事，正如人素常对那些他们所不悦、所忧愁的人所行——收回自己与他们素常的恩待，将他们交在仇敌手中。哦，不要惹动可称颂的神之灵收回他的同在与他恩惠的感动！我们不应当叫他担忧，有一个好理由：你们原是受了他的印记，等候得赎的日子来到。将有一个得赎的日子；身体要在复活之日从坟墓的权势下得赎，那时神的百姓要从一切罪的效果、并一切罪与悲惨中得释放——他们直到从坟墓中被救出才如此；那时他们完全而圆满的福乐才开始。一切真相信者都已为那日受了印记。神将他们从别人中分别出来，在他们身上设了他的记号；他给他们那喜乐荣耀复活的凭据与保证；而神的灵就是这印记。那位可称颂的灵在哪里作为使人成圣者，他就在哪里成为救赎之日一切喜乐与荣耀的凭据；我们若是被神收回他的圣灵，就必败亡。
英語原文
Exhortation to Purity and Holiness; Cautions against Sin; Against Grieving the Spirit (61 AD)
¹⁷ This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,
¹⁸ Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:
¹⁹ Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.
²⁰ But ye have not so learned Christ;
²¹ If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:
²² That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
²³ And be renewed in the spirit of your mind;
²⁴ And that ye put on the new man, which after God is created in righteousness and true holiness.
²⁵ Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.
²⁶ Be ye angry, and sin not: let not the sun go down upon your wrath:
²⁷ Neither give place to the devil.
²⁸ Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.
²⁹ 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.
³⁰ And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
³¹ Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:
³² And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.
The apostle having gone through his exhortation to mutual love, unity, and concord, in the Eph 2:16, there follows in these an exhortation to Christian purity and holiness of heart and life, and that both more general (Eph 4:17-24) and in several particular instances, Eph 4:25-32. This is solemnly introduced: "This I say therefore, and testify in the Lord; that is, seeing the matter is as above described, seeing you are members of Christ's body and partakers of such gifts, this I urge upon your consciences, and bear witness to as your duty in the Lord's name, and by virtue of the authority I have derived from him." Consider,
I. The more general exhortation to purity and holiness of heart and life.
1. It begins thus, "That you henceforth walk not as other Gentiles walk—that for the time to come you do not live, and behave yourselves, as ignorant and unconverted heathens do, who are wholly guided by an understanding employed about vain things, their idols and their worldly possessions, things which are no way profitable to their souls, and which will deceive their expectations." Converted Gentiles must not live as unconverted Gentiles do. Though they live among them, they must not live like them. Here,
(1.) The apostle takes occasion to describe the wickedness of the Gentile world, out of which regenerate Christians were snatched as brands out of the burning. [1.] Their understandings were darkened, Eph 4:18. They were void of all saving knowledge; yea, ignorant of many things concerning God which the light of nature might have taught them. They sat in darkness, and they loved it rather than light: and by their ignorance they were alienated from the life of God. They were estranged from, and had a dislike and aversion to, a life of holiness, which is not only that way of life which God requires and approves, and by which we live to him, but which resembles God himself, in his purity, righteousness, truth, and goodness. Their wilful ignorance was the cause of their estrangement from this life of God, which begins in light and knowledge. Gross and affected ignorance is destructive to religion and godliness. And what was the cause of their being thus ignorant? It was because of the blindness or the hardness of their heart. It was not because God did not make himself known to them by his works, but because they would not admit the instructive rays of the divine light. They were ignorant because they would be so. Their ignorance proceeded from their obstinacy and the hardness of their hearts, their resisting the light and rejecting all the means of illumination and knowledge. [2.] Their consciences were debauched and seared: Who being past feeling, Eph 4:19. They had no sense of their sin, nor of the misery and danger of their case by means of it; whereupon they gave themselves over unto lasciviousness. They indulged themselves in their filthy lusts; and, yielding themselves up to the dominion of these, they became the slaves and drudges of sin and the devil, working all uncleanness with greediness. They made it their common practice to commit all sorts of uncleanness, and even the most unnatural and monstrous sins, and that with insatiable desires. Observe, When men's consciences are once seared, there are no bounds to their sins. When they set their hearts upon the gratification of their lusts, what can be expected but the most abominable sensuality and lewdness, and that their horrid enormities will abound? This was the character of the Gentiles; but,
(2.) These Christians must distinguish themselves from such Gentiles: You have not so learned Christ, Eph 4:20. It may be read, But you not so; you have learned Christ. Those who have learned Christ are saved from the darkness and defilement which others lie under; and, as they know more, they are obliged to live in a better manner than others. It is a good argument against sin that we have not so learned Christ. Learn Christ! Is Christ a book, a lesson, a way, a trade? The meaning is, "You have not so learned Christianity—the doctrines of Christ and the rules of life prescribed by him. Not so as to do as others do. If so be, or since, that you have heard him (Eph 4:21), have heard his doctrine preached by us, and have been taught by him, inwardly and effectually, by his Spirit." Christ is the lesson; we must learn Christ: and Christ is the teacher; we are taught by him. As the truth is in Jesus. This may be understood two ways: either, "You have been taught the real truth, as held forth by Christ himself, both in his doctrine and in his life." Or thus, "The truth has made such an impression on your hearts, in your measure, as it did upon the heart of Jesus." The truth of Christ then appears in its beauty and power, when it appears as in Jesus.
2. Another branch of the general exhortation follows in those words, That you put off, concerning the former conversation, the old man, etc., Eph 4:22-24. "This is a great part of the doctrine which has been taught you, and which you have learned." Here the apostle expresses himself in metaphors taken from garments. The principles, habits, and dispositions of the soul must be changed, before there can be a saving change of the life. There must be sanctification, which consists of these two things:— (1.) The old man must be put off. The corrupt nature is called a man, because, like the human body, it consists of divers parts, mutually supporting and strengthening one another. It is the old man, as old Adam, from whom we derive it. It is bred in the bone, and we brought it into the world with us. It is subtle as the old man; but in all God's saints decaying and withering as an old man, and ready to pass away. It is said to be corrupt; for sin in the soul is the corruption of its faculties: and, where it is not mortified, it grows daily worse and worse, and so tends to destruction. According to the deceitful lusts. Sinful inclinations and desires are deceitful lusts: they promise men happiness, but render them more miserable, and if not subdued and mortified betray them into destruction. These therefore must be put off as an old garment that we should be ashamed to be seen in: they must be subdued and mortified. These lusts prevailed against them in their former conversation, that is, during their state of unregeneracy and heathenism. (2.) The new man must be put on. It is not enough to shake off corrupt principles, but we must be actuated by gracious ones. We must embrace them, espouse them, and get them written on our hearts: it is not enough to cease to do evil, but we must learn to do well. "Be renewed in the spirit of your mind (Eph 4:23); that is, use the proper and prescribed means in order to have the mind, which is a spirit, renewed more and more." And that you put on the new man, Eph 4:24. By the new man is meant the new nature, the new creature, which is actuated by a new principle, even regenerating grace, enabling a man to lead a new life, that life of righteousness and holiness which Christianity requires. This new man is created, or produced out of confusion and emptiness, by God's almighty power, whose workmanship it is, truly excellent and beautiful. After God, in imitation of him, and in conformity to that grand exemplar and pattern. The loss of God's image upon the soul was both the sinfulness and misery of man's fallen state; and that resemblance which it bears to God is the beauty, the glory, and the happiness, of the new creature. In righteousness towards men, including all the duties of the second table; and in holiness towards God, signifying a sincere obedience to the commands of the first table; true holiness in opposition to the outward and ceremonial holiness of the Jews. We are said to put on this new man when, in the use of all God's appointed means, we are endeavouring after this divine nature, this new creature. This is the more general exhortation to purity and holiness of heart and life.
II. The apostle proceeds to some things more particular. Because generals are not so apt to affect, we are told what are those particular limbs of the old man that must be mortified, those filthy rags of the old nature that must be put off, and what are the peculiar ornaments of the new man wherewith we should adorn our Christian profession. 1. Take heed of lying, and be ever careful to speak the truth (Eph 4:25): "Wherefore, since you have been so well instructed in your duty, and are under such obligations to discharge it, let it appear, in your future behaviour and conduct, that there is a great and real change wrought in you, particularly by putting away lying." Of this sin the heathen were very guilty, affirming that a profitable lie was better than a hurtful truth; and therefore the apostle exhorts them to cease from lying, from every thing that is contrary to truth. This is a part of the old man that must be put off; and that branch of the new man that must be put on in opposition to it is speaking the truth in all our converse with others. It is the character of God's people that they are children who will not lie, who dare not lie, who hate and abhor lying. All who have grace make conscience of speaking the truth, and would not tell a deliberate lie for the greatest gain and benefit to themselves. The reason here given for veracity is, We are members one of another. Truth is a debt we owe to one another; and, if we love one another, we shall not deceive nor lie one to another. We belong to the same society or body, which falsehood or lying tends to dissolve; and therefore we should avoid it, and speak truth. Observe, Lying is a very great sin, a peculiar violation of the obligations which Christians are under, and very injurious and hurtful to Christian society. 2. "Take heed of anger and ungoverned passions. Be you angry, and sin not," Eph 4:26. This is borrowed from the LXX. translation of Ps 4:4, where we render it, Stand in awe, and sin not. Here is an easy concession; for as such we should consider it, rather than as a command. Be you angry. This we are apt enough to be, God knows: but we find it difficult enough to observe the restriction, and sin not. "If you have a just occasion to be angry at any time, see that it be without sin; and therefore take heed of excess in your anger." If we would be angry and not sin (says one), we must be angry at nothing but sin; and we should be more jealous for the glory of God than for any interest or reputation of our own. One great and common sin in anger is to suffer it to burn into wrath, and then to let it rest; and therefore we are here cautioned against that. "If you have been provoked and have had your spirits greatly discomposed, and if you have bitterly resented any affront that has been offered, before night calm and quiet your spirits, be reconciled to the offender, and let all be well again: Let not the sun go down upon your wrath. If it burn into wrath and bitterness of spirit, O see to it that you suppress it speedily." Observe, Though anger in itself is not sinful, yet there is the upmost danger of its becoming so if it be not carefully watched and speedily suppressed. And therefore, though anger may come into the bosom of a wise man, it rests only in the bosom of fools. Neither give place to the devil, Eph 4:27. Those who persevere in sinful anger and in wrath let the devil into their hearts, and suffer him to gain upon them, till he bring them to malice, mischievous machinations, etc. "Neither give place to the calumniator, or the false accuser" (so some read the words); that is, "let your ears be deaf to whisperers, talebearers, and slanderers." 3. We are here warned against the sin of stealing, the breach of the eighth commandment, and advised to honest industry and to beneficence: Let his that stole steal no more, Eph 4:28. It is a caution against all manner of wrong-doing, by force or fraud. "Let those of you who, in the time of your gentilism, have been guilty of this enormity, be no longer guilty of it." But we must not only take heed of the sin, but conscientiously abound in the opposite duty: not only not steal, but rather let him labour, working with his hands the thing that is good. Idleness makes thieves. So Chrysostom, To gar kleptein argias estin.—Stealing is the effect of idleness. Those who will not work, and who are ashamed to beg, expose themselves greatly to temptations to thievery. Men should therefore be diligent and industrious, not in any unlawful way, but in some honest calling: Working the thing which is good. Industry, in some honest way, will keep people out of temptation of doing wrong. But there is another reason why men ought to be industrious, namely, that they may be capable of doing some good, as well as that they may be preserved from temptation: That he may have to give to him that needeth. They must labour not only that they may live themselves, and live honestly, but they may distribute for supplying the wants of others. Observe, Even those who get their living by their labour should be charitable out of their little to those who are disabled for labour. So necessary and incumbent a duty is it to be charitable to the poor that even labourers and servants, and those who have but little for themselves, must cast their mite into the treasury. God must have his dues and the poor are his receivers. Observe further, Those alms that are likely to be acceptable to God must not be the produce of unrighteousness and robbery, but of honesty and industry. God hates robbery for burnt-offerings. 4. We are here warned against corrupt communication; and directed to that which is useful and edifying, Eph 4:29. Filthy and unclean words and discourse are poisonous and infectious, as putrid rotten meat: they proceed from and prove a great deal of corruption in the heart of the speaker, and tend to corrupt the minds and manners of others who hear them; and therefore Christians should beware of all such discourse. It may be taken in general for all that which provokes the lusts and passions of others. We must not only put off corrupt communications, but put on that which is good to the use of edifying. The great use of speech is to edify those with whom we converse. Christians should endeavour to promote a useful conversation: that it may minister grace unto the hearers; that it may be good for, and acceptable to, the hearers, in the way of information, counsel, pertinent reproof, or the like. Observe, It is the great duty of Christians to take care that they offend not with their lips, and that they improve discourse and converse, as much as may be, for the good of others. 5. Here is another caution against wrath and anger, with further advice to mutual love and kindly dispositions towards each other, Eph 4:31,32. By bitterness, wrath, and anger, are meant violent inward resentment and displeasure against others: and, by clamour, big words, loud threatenings, and other intemperate speeches, by which bitterness, wrath, and anger, vent themselves. Christians should not entertain these vile passions in their hearts not be clamorous with their tongues. Evil speaking signifies all railing, reviling, and reproachful speeches, against such as we are angry with. And by malice we are to understand that rooted anger which prompts men to design and to do mischief to others. The contrary to all this follows: Be you kind one to another. This implies the principle of love in the heart, and the outward expressions of it, in an affable, humble, courteous behaviour. It becomes the disciples of Jesus to be kind one to another, as those who have learned, and would teach, the art of obliging. Tender-hearted; that is, merciful, and having tender sense of the distresses and sufferings of others, so as to be quickly moved to compassion and pity. Forgiving one another. Occasions of difference will happen among Christ's disciples; and therefore they must be placable, and ready to forgive, therein resembling God himself, who for Christ's sake hath forgiven them, and that more than they can forgive one another. Note, With God there is forgiveness; and he forgives sin for the sake of Jesus Christ, and on account of that atonement which he has made to divine justice. Note again, Those who are forgiven of God should be of a forgiving spirit, and should forgive even as God forgives, sincerely and heartily, readily and cheerfully, universally and for ever, upon the sinner's sincere repentance, as remembering that they pray, Forgive us our trespasses, as we forgive those who trespass against us. Now we may observe concerning all these particulars that the apostle has insisted on that they belong to the second table, whence Christians should learn the strict obligations they are under to the duties of the second table, and that he who does not conscientiously discharge them can never fear nor love God in truth and in sincerity, whatever he may pretend to.
In the midst of these exhortations and cautions the apostle interposes that general one, And grieve not the Holy Spirit of God, Eph 4:30. By looking to what precedes, and to what follows, we may see what it is that grieves the Spirit of God. In the Eph 4:25-29 it is intimated that all lewdness and filthiness, lying, and corrupt communications that stir up filthy appetites and lusts, grieve the Spirit of God. In what follows it is intimated that those corrupt passions of bitterness, and wrath, and anger, and clamour, and evil speaking, and malice, grieve this good Spirit. By this we are not to understand that this blessed Being could properly be grieved or vexed as we are; but the design of the exhortation is that we act not towards him in such a manner as is wont to be grievous and disquieting to our fellow-creatures: we must not do that which is contrary to his holy nature and his will; we must not refuse to hearken to his counsels, nor rebel against his government, which things would provoke him to act towards us as men are wont to do towards those with whom they are displeased and grieved, withdrawing themselves and their wonted kindness from such, and abandoning them to their enemies. O provoke not the blessed Spirit of God to withdraw his presence and his gracious influences from you! It is a good reason why we should not grieve him that by him we are sealed unto the day of redemption. There is to be a day of redemption; the body is to be redeemed from the power of the grave at the resurrection-day, and then God's people will be delivered from all the effects of sin, as well as from all sin and misery, which they are not till rescued out of the grave: and then their full and complete happiness commences. All true believers are sealed to that day. God has distinguished them from others, having set his mark upon them; and he gives them the earnest and assurance of a joyful and glorious resurrection; and the Spirit of God is the seal. Wherever that blessed Spirit is as a sanctifier, he is the earnest of all the joys and glories of the redemption-day; and we should be undone should God take away his Holy Spirit from us.
我们已经查考了本卷书信的前半部分，其中包含前三章所载几项重要的教义真理。现在我们进入后半部分，其中包含所能赐下的最有分量、最严肃的劝勉。我们可以注意到，在这卷书信中，正如在保罗大多数书信中一样，前半部分是教义性的，旨在使人认识福音的伟大真理与教训；后半部分是实践性的，旨在引导人的生活与品行——因一切基督徒都有责任追求纯正的信仰，以及在生活行事上的端正。在前文我们已经听闻基督徒的特权，这是我们得安慰的根据。在下文我们将要听闻基督徒的本分，以及主我们的神因着所赐给我们的这些特权而向我们有何要求。要明白我们上文所读的奥秘并得享其中的特权，最好的途径就是认真遵行下文所吩咐我们的本分；反过来说，认真思想并相信前几章所教导我们的教义，也将成为我们遵行以下各章所吩咐本分的良好根基。基督徒的信心与基督徒的实践彼此相助。本章中我们读到对几项重要本分的各样劝勉。一、一项较为概括的劝勉（弗4:1）。二、关于彼此相爱、合一与和睦的劝勉，并促进这些美德当有的正当途径与动机（弗4:2-16）。三、关于基督徒当有的纯洁与圣洁生活的劝勉；既较为概括地论及（弗4:17-24），也在几个具体的事例中加以说明（弗4:25-32）。