Ephesians 第4章 · Hodge's Commentary on the New Testament · 注释书

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Ephesians 第 4 章

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EPH 4:1

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第七章

内容

使徒在前一章已经证明恩典的教义并不给人犯罪的自由，反倒能生发圣洁；在本章中，他首先阐述并证实这一立场——我们不在律法之下，乃在恩典之下——并表明这一在我们与神关系上之改变所带来的后果。在律法之下时，我们结出罪的果子；在恩典之下时，我们结出义的果子。这构成第一段（罗7:1-6）。第二段（vs. 7-25）则从使徒自身的经历出发，展示律法的功用，旨在说明律法不足以使人成圣，正如他先前证明律法不足以使人称义。这一段分为两部分：罗7:7-13展示律法在使人知罪上的功用；罗7:14-25则表明，在罪与圣洁的内心争战中，律法不能给信徒任何得胜的把握。他得胜的唯一盼望，乃在于主耶稣基督的恩典。

罗马书 7:1-6

分析

本段是前一章罗6:14所立之立场的引申：我们不在律法之下，乃在恩典之下。保罗先提出一个普遍事实作为出发点：律法的权柄并非永久的（罗7:1）。例如，婚姻的律法只把妻子约束在丈夫身上，仅在他活着期间有效。丈夫死后，她便脱离了那律法所加的义务，得以自由另嫁他人（罗7:2-3）。照样，我们既已脱离律法——我们原来的丈夫——便得以自由另嫁，就是归给基督。我们乃是借着基督的死脱离了律法（罗7:4）。我们头一次婚姻所结的果子是罪（罗7:5）；第二次婚姻所结的果子是圣洁（罗7:6）。

这段经文中表面上的混乱，乃因使徒没有把这比喻从头到尾一致地贯穿下去。按其显然的意图，比喻应是：正如妻子因丈夫的死而脱离对他的义务，照样我们也因律法的死而脱离律法。但使徒为顾念读者的感受，大概不愿说律法已死，而是借另一种说法来表达我们脱离律法这一观念——他说：我们因基督的身体向律法死了。"Caeterum nequis conturbetur, quod inter se comparata membra non omnino respondent: praemonendi sumus, apostolum data opera voluisse exigua inversione deflectere asperioris verbi invidiam. Deburat dicere, ut ordine similitudinem contexeret: Mulier post mortem viri soluta est a conjugii vinculo, Lex, quae locum habet mariti erga nos, mortua es nobis: ergo sumus ab ejus potestate liberi. Sed ne offenderet Judaeos verbi asperitate, si dixisset legem esse mortuam, deflectione est usus, dicens nos legi esse mortuos."——加尔文。

注释

罗马书 7:1

弟兄们，我对你们明白律法的人说，岂不知律法管人是在他活着的时候么？ 在英文译本中，ἤ（或）这虚词被忽略了。由于这虚词几乎总是用来承接紧邻的前文，迈尔（Meyer）等人坚持把本节与罗6:23相连："神的恩赐乃是永生——或者你们竟不知道……"意思是：你们必须承认永生是恩赐，除非你们不知道律法并不约束死人。但这显然勉强。ἤ 所要唤回的观念，是罗6:14中的那一句："你们不在律法之下，乃在恩典之下。"这是整个上下文的中心思想，也是以下经文所要展开和强化的主题。所要证明的乃是：我们不在律法之下。其证明是：律法并不约束死人。但我们已经死了，所以我们脱离了律法。"律法只在人活着时才约束他"这一观念，首先作为普遍原则被提出，然后以具体例子加以说明。这个例子便是婚姻的律法——当一方死后，它便不再约束双方。照样，律法作为行为之约，当死亡解除了它的约束之后，便不再约束我们。我们正如那丈夫已死的妇人一样得着自由。"Sit generalis propositio,"加尔文说，"legem non in alium finem latam esse hominibus, quam ut praesentem vitam moderetur: apud mortuos nullum ei superesse locum. Cui postea hypothesin subjiciet, nos illi esse mortuos in Christi corpore."弟兄们——这是一种对所有信徒都适用的称呼。他是对属灵的弟兄说话，而不是单对那些按肉体作犹太人的弟兄说话。我对你们明白律法的人说。即：我把你们当作明白律法的人来对你们说话；而不是说：我对你们中间那些明白律法的人说话。他并没有把读者中的一类人与另一类人区分开来。若要那样区分，便需要用带定冠词的与格 τοῖς γινώσκουσιν——"给那些知道的人"，以与他们中间那些不知道的人相对。他假定所有读者都完全知晓这一原则：律法只在人活着的时候才管辖他。此处使徒所指的是什么律法？可理解为毫无限制的"律法"——律法、一切律法（在所考虑的方面）只在人活着的时候约束他。也可特指摩西律法；或更具体地说，指婚姻的律法。这些限制都没有必要。这命题是普遍性的；尽管其应用无疑是指到他先前所论及的律法，特别是罗6:14中所提及的律法——他说我们现已脱离了它。那律法当然不是作为暂时经济、或作为为一民与一时期所设之宗教礼仪制度的摩西律法。它乃是作为道德律之启示的摩西律法——那圣洁、公义、良善，并说"不可起贪心"的律法。他借人所共认的事实——律法对死人没有管辖权——来说明我们如何从那律法作为行为之约中得着释放。

原文未确定本节末句当译为"只要他活着"（as long as he lives），还是"只要它活着"（as long as it lives）。这一点的判定取决于上下文。支持后者的理由是：

它更切合使徒的设计——即证明律法已死或已被废止。
在罗6:6（按通行读法）中，律法被说成已死。
尤其是，在罗7:2-3中，那妇人被说成脱离律法——不是因她自己的死，而是因她丈夫的死；这似要求在比较的另一部分中，丈夫（即律法）当被表现为死去的一方，而不是妻子（即受律法约束之人）。但另一方面，必须承认"律法活着"和"律法死了"是极不寻常的说法，在保罗的著作中绝无仅有的例子——除非把罗7:6中那有疑问的情形也算在内。
这一解释与罗7:2相矛盾。死的不是律法："女人有了丈夫，丈夫还活着，就被律法约束；丈夫若死了……"等等。
在整段经文中，所说的是我们向律法死了（罗7:4）、从律法被释放了（罗7:6），而不是律法死了。因此，当采纳通行的解释：'律法的管辖只在它所涉及之人活着的时候有效，并且只在那期间有效。例如，婚姻的律法在一方死后便不再具有约束力。'腓立比（Philippi）等人不按绝大多数注释家的做法，将"只要他活着"理解为天然或肉身的生命，而说其意为：'律法只在人天然的、败坏的、未重生的生命存续期间约束他。当旧人被钉十字架之后，他便脱离了律法。'他说，我们在此所有的观念，与上文罗6:7所表达的一样——"已死的人是脱离了罪"。这种解释不仅不自然，而且使以下几节必须采取勉强的寓意式解释。

英文原文

Chapter IV

An exhortation to unity, vs. 1-16 — an exhortation to holiness and to specific virtues, vs. 17-32.

Ephesians 4:1-16

Analysis

The apostle exhorts his readers to walk worthy of their vocation. Such a walk should be characterized by humility, meekness, long-suffering, and zeal to promote spiritual unity and peace, Ephesians 4:1-3. The church is one because it is one body, has one Spirit, one hope, one Lord, one faith, one baptism, and one God and Father who is over, through, and in all its members, Ephesians 4:4-6.

This unity, however, is consistent with great diversity of gifts, which Christ distributes according to his own will, Ephesians 4:7. This is confirmed by a passage from the Psalms which speaks of the Messiah as giving gifts to men; which passage it is shown must refer to Christ, since it speaks of a divine person ascending to heaven, which necessarily implies a preceding descent to the earth, Ephesians 4:9-10. The gifts which Christ bestows on his church are the various classes of ministers, apostles, prophets, evangelists, and pastors who are teachers, Ephesians 4:11. The design of the ministry is the edification of the church, and to bring all its members to unity of faith and knowledge, and to the full stature of Christ; that they should no longer have the instability of children, but be a firm, compact, and growing body in living union with Christ its head, Ephesians 4:12-16.

Commentary

Ephesians 4:1-3

Παρακαλῶ οὖν ὑμᾶς ἐγὼ ὁ δέσμιος ἐν Κυρίῳ. The exhortation is a general one; it flows from the preceding doctrines, and is enforced by the authority, and the sufferings of him who gave it. As you are partakers of the redemption purchased by Christ, “I therefore beseech you.” I the prisoner, not of, but in the Lord, ἐν Κυρίῳ He was a prisoner because he was in the Lord and for his sake. It was as a Christian and in the cause of Christ he suffered bonds. Compare the frequently occurring expressions, συνεργὸς ἐν Χριστῷ, ἀγαπητὸς ἐν Κυρίῳ, δόκιμος ἐν Χριστῷ, ἐκλεκτὸς ἐν Κυρίῳ. He speaks as a prisoner not to excite sympathy, not merely to add weight to his exhortation, but rather as exulting that he was counted worthy to suffer for Christ’s sake. This is in accordance with the beautiful remark of Theodoret: τοῖς διὰ τὸν Κριστὸν δεσμοῖς ἐναβρύνεται μᾶλλον ἤ βασιλεὺς διαδήματι, he glories in his chains more than a king in his diadem. ‘I, the martyr Paul, the crowned apostle, exhort you,’ etc. All is thus in keeping with the elevated tone of feeling which marks the preceding passage.

The exhortation is, ἀξίως περιπατῆσαι τῆς κλήσεως ἧς ἐκλήθητε, to walk worthy of the vocation wherewith they were called. That vocation was to sonship; Ephesians 1:5. This includes three things — holiness, exaltation, and unity. They were called to be conformed to the image of Christ, to share in his exaltation and glory, and to constitute one family as all are the children of God. A conversation becoming such a vocation, therefore, should be characterized by holiness, humility, and mutual forbearance, and brotherly love. The apostle, therefore, immediately adds, with all lowliness and meekness. Undeserved honor always produces these effects upon the ingenuous. To be raised from the depths of degradation and misery and made the sons of God, and thus exalted to an inconceivable elevation and dignity, does and must produce humility and meekness. Where these effects are not found, we may conclude the exaltation has not taken place. Lowliness of mind, ταπεινοφροσύνης, includes a low estimate of one’s self, founded on the consciousness of guilt and weakness, and a consequent disposition to be low, unnoticed, and unpraised. It stands opposed not only to self-complacency and self-conceit, but also to self-exaltation, and setting one’s self up to attract the honor which comes from men. This is taught in Romans 12:16, where τὰ ὑψηλὰ, seeking high things, is opposed to the lowliness of mind here inculcated. There. is a natural connection between humility and meekness, and therefore they are here joined together as in so many other places. Πραότης is softness, mildness, gentleness, which when united with strength, is one of the loveliest attributes of our nature. The blessed Savior says of himself, “I am meek (πρᾶος) and lowly in heart,” Matthew 11:29; and the apostle speaks of “the gentleness of Christ,” 2 Corinthians 10:1. Meekness is that unresisting, uncomplaining disposition of mind, which enables us to bear without irritation or resentment the faults or injuries of others. It is the disposition of which the lamb, dumb before the shearers, is the symbol, and which was one of the most wonderful of all the virtues of the Son of God. The most exalted of all beings was the gentlest.

The third associated virtue which becomes the vocation where with we are called, is long-suffering; μακροθυμία, a disposition which leads to the suppression of anger, 2 Corinthians 6:6; Galatians 3:22; Colossians 3:12; to deferring the infliction of punishment, and is therefore often attributed to God, Romans 2:4; Romans 9:22; 1 Peter 3:10; and to patient forbearance towards our fellow men, 2 Timothy 4:2; 1 Timothy 1:16. It is explained by what follows, forbearing one another in love. Or, rather, the three virtues, humility, meekness, and long-suffering, are all illustrated and manifested in this mutual forbearance. Ἀνέχρς, is to restrain, ἀνέχομαι, to restrain oneself, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, therefore, means restraining yourselves in reference to each other in love. Let love induce you to be forbearing towards each other.

The construction of the passage adopted by our translators is preferable to either connecting μετὰ μακροθυμίας with ἀνεχόμενοι “with long-suffering forbearing,” or detaching ἐν ἀγάπῃ from this clause and connecting it with the following one, so as to read ἐν ἀγάπῃ σπουδάζοντες. The participle σπουδάζοντες is of course connected with what precedes. They were to walk worthy of their vocation, forbearing one another, endeavoring to keep the unity of the Spirit. Of the phrase unity of the spirit, there are three interpretations:

Ecclesiastical unity, so Grotius: unitatem ecclesiae, quod est corpus spirituale. Instead of that discordance manifested in the church of Corinth, for example, not only in their division into parties, but in the conflict of “spirits,” or contentions among those endowed with spiritual gifts, the apostle would have the Ephesians manifest in the church that they were animated by one spirit. But this is foreign not only to the simple meaning of the terms, but also to the context.
The word spirit is assumed to refer to the human spirit, and the unity of the spirit to mean, concordia animorum, or harmony.
The only interpretation in accordance with the ordinary usage of the words and with the context, is that which makes the phrase in question mean that unity of which the Spirit is the author.

Everywhere the indwelling of the Holy Ghost is said to be the principle of unity in the body of Christ. This unity may be promoted or disturbed. The exhortation is that the greatest zeal should be exercised in its preservation; and the means by which it is to be preserved is the bond of peace. That is, that bond which is peace. The peace which results from love, humility, meekness, and mutual forbearance, is essential to the union and communion of the members of Christ’s body, which is the fruit and evidence of the Spirit’s presence. As hatred, pride and contention among Christians cause the Spirit to withdraw from them, so love and peace secure his presence. And as his presence is the condition and source of all good, and his absence the source of all evil, the importance of the duty enjoined cannot be overestimated. Our Lord said: “Blessed are the peacemakers.” Blessed are those who endeavor to preserve among the discordant elements of the church, including as it does men of different nations, manners, names and denominations, that peace which is the condition of the Spirit’s presence. The apostle labors in this, as in his other epistles, to bring the Jewish and Gentile Christians to this spirit of mutual forbearance, and to convince them that we are all one in Christ Jesus.‹12›

As in Colossians 3:14, love is said to be “the bond of perfectness,” many commentators understand “the bond of peace” in this passage to be love. So Bengel: Vinculum quo pax retinetur est ipse amor. But as the passages are not really parallel, and as in Colossians love is mentioned and here it is not; and as the sense is simple and good without any deviation from the plain meaning of the words, the great majority of interpreters adopt the view given above.

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1-16

An Exhortation To Unity, Vs. 1-16.—An Exhortation To Holiness And To Specific Virtues, Vs. 17-32.

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英文原文

EPH 4:2

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第四章

劝勉合一，1-16 节；劝勉圣洁及各种美德，17-32 节。

以弗所书 4:1-16

分析

使徒劝勉读者行事为人与蒙召的恩相称。这样的行事为人当以谦卑、温柔、忍耐，以及促进属灵合一与平安的热心为特征，以弗所书 4:1-3。教会是一，因为它是一个身体，有一位圣灵、一个指望、一主、一信、一洗、一位超乎众人、贯乎众人、也在众人之内的神和父，以弗所书 4:4-6。

然而这一合一与恩赐的多样性并不冲突，这些恩赐是基督按自己的旨意分给各人的，以弗所书 4:7。这由诗篇的一段经文所证实，那里说到弥赛亚将恩赐赏给人；这段经文必是指着基督说的，因为它说到一位神圣的位格升上高天，这就必然意味着先有降下到地，以弗所书 4:9-10。基督赐给他教会的恩赐，就是各类执事：使徒、先知、传福音的，以及作牧师的教师，以弗所书 4:11。设立职事的目的，是建立教会身体，使众人在信仰和认识上同归于一，达到基督丰满的身量；使他们不再像小孩子那样飘摇不定，而是成为一个坚固、紧密、与作头的基督活生生联合、并且渐长的身体，以弗所书 4:12-16。

注释

以弗所书 4:1-3

Παρακαλῶ οὖν ὑμᾶς ἐγὼ οὑ δέσμιος ἐν Κυρίῳ（所以我，这为主被囚的，劝你们）。这劝勉是普遍性的；它源于前述的教义，并由劝勉者的权柄和受苦所加强。“你们既与基督所买来的救赎有分，所以我劝你们。” 我是为主被囚的，不是“属”主，而是“在”主里面（ἐν Κυρίῳ）。他作囚徒，是因他在主里面、并为主的缘故。他是作为基督徒、为基督的 cause 而受捆绑。比较频繁出现的说法：συνεργὸς ἐν Χριστῷ（在基督里的同工）、ἀγαπητὸς ἐν Κυρίῳ（在主里所爱的）、δόκιμος ἐν Χριστῷ（在基督里经过试验的）、ἐκλεκτὸς ἐν Κυρίῳ（在主里蒙拣选的）。他作为囚徒说话，不是为博取同情，也不只是为加重劝勉的分量，而是更要以被算为配为基督受苦而夸耀。这与狄奥多勒（Theodoret）的美妙评语相符：τοῖς διὰ τὸν Κριστὸν δεσμοῖς ἐναβρύνεται μᾶλλον ἤ βασιλεὺς διαδήματι（他以自己的锁链夸口，胜过君王以冠冕夸口）。‘我，殉道者保罗，戴冠冕的使徒，劝你们’云云。这一切都与前段所特有的高昂情感基调相称。

这劝勉是：ἀξίως περιπατῆσαι τῆς κλήσεως ἧς ἐκλήθητε（行事为人与你们蒙召的恩相称）。那蒙召乃是得儿子的名分，以弗所书 1:5。这包括三件事——圣洁、升高、合一。他们蒙召是要效法基督的形像，有分于他的升高和荣耀，并成为一家，因为都是神的儿女。因此，与这样的呼召相称的行事为人，当以圣洁、谦卑、彼此宽容和弟兄之爱为特征。所以使徒随即加上：“凡事谦虚、温柔”。不配得的尊荣在心地坦荡之人身上总产生这些效果。从极深的堕落和痛苦中被提拔、成为神的儿子、因而被高举到难以想象的高位与尊严，这确实也必定产生谦卑与温柔。哪里找不到这些效果，我们就可以断定那升高并未发生。“谦虚”（ταπεινοφροσύνης）包括对自己的低评估——这评估建基于对罪咎和软体的自觉——以及随之而来的甘居低微、不引人注意、不求称赞的倾向。它不仅与自满和自负相对，也与自我高举、故意引人注目以博取来自人的尊荣相对。这在罗马书 12:16 中有所教导，那里 τὰ ὑψηλὰ（谋求高位）与在此所教导的谦虚相对。谦虚与温柔之间有自然的关联，因此在此相连，正如在许多别处一样。Πραότης 是柔和、温良、文雅；当与力量结合时，它是人性中最可爱的属性之一。蒙福的救主论到自己说：“我心里柔和（πρᾶος）谦卑”，马太福音 11:29；使徒也论到“基督的温柔”，哥林多后书 10:1。温柔是那种不抗拒、不抱怨的心境，使我们能毫无愠怒或怨恨地忍受别人的过错或伤害。它是剪毛人手下沉默的羔羊所象征的性情，也是神儿子一切美德中最奇妙的一种。最高的那一位，却是最温柔的一位。

与我们所蒙之呼召相称的第三种相关美德，是“忍耐”（μακροθυμία）；这是一种导致压制怒气的心境，哥林多后书 6:6；加拉太书 3:22（注：他处）；歌罗西书 3:12；导致推迟刑罚的施行，因此常归于神，罗马书 2:4；9:22；彼得前书 3:10；也指对同胞恒久的宽容，提摩太后书 4:2；提摩太前书 1:16。它由下文解释：“在爱中彼此宽容”。或者更准确地说，谦虚、温柔、忍耐这三种美德，都在这彼此宽容中得以说明和彰显。Ἀνέχρς 意为约束，ἀνέχομαι 意为约束自己；ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ 因此意为‘在爱中约束自己以待彼此’。让爱促使你们彼此宽容。

我们的译者所采纳的本段构造，比另外两种构造更可取：一种是把 μετὰ μακροθυμίας（用忍耐）与 ἀνεχόμενοι（宽容）相连——“用忍耐宽容”；另一种是把 ἐν ἀγάπῃ（在爱中）从本句分出，与下句相连，读作 ἐν ἀγάπῃ σπουδάζοντες（在爱中竭力）。分词 σπουδάζοντες（竭力）当然与上文相连。他们要行事为人与所蒙的召相称，彼此宽容，竭力保守圣灵的合一。关于“圣灵的合一”这一说法，有三种解释：

教会的合一，格罗提乌斯（Grotius）如此主张：unitatem ecclesiae, quod est corpus spirituale（教会的合一，这合一是一个属灵的身体）。使徒不要以弗所人表现出例如哥林多教会中所显出的那种纷争——不仅分党结派，也在那些领受属灵恩赐者中间“灵”上的争竞——而是要在教会中表明他们受一位灵所感。但这不仅与这些词的简单意义相违，也与上下文不符。
有人假定“灵”一词指人的灵，“灵的合一”意为 concordia animorum，即人心的和谐一致。
唯一与这些词的通行用法及上下文相符的解释，是把它理解为“以圣灵为作者的合一”。

圣经各处都说圣灵的内住是基督身体合一的原理。这合一可以促进，也可被扰乱。这劝勉是要人以最大的热心去保守它；而保守它的方法是“和平的联络”。即那作为和平的联络。那由爱、谦虚、温柔、彼此宽容而来的和平，对基督身体的众肢体的联合与相交是必不可少的；这合一的联合与相交是圣灵同在的果子与证据。正如基督徒中间的仇恨、骄傲和争竞会使圣灵从他们中间退去，爱和和平也能确保他的同在。他的同在是一切美善的条件和来源，他的离开是一切邪恶的来源；因此，所吩咐的本分的重要性再怎么估计也不为过。我们的主说：“使人和睦的人有福了。” 那些在教会中各种不和谐的成分中间——教会既包括不同民族、风俗、名称、宗派的人——努力保守那作为圣灵同在之条件的和平的人，是有福的。使徒在这封信中，如同在他的其他书信中一样，竭力使犹太和外邦基督徒都有这种彼此宽容的心，并使他们确信我们在基督耶稣里都成为一了。‹12›

正如在歌罗西书 3:14 中，爱被称为“完全的联络”，许多注释家据此将本段中的“和平的联络”理解为爱。本革尔（Bengel）如此说：Vinculum quo pax retinetur est ipse amor（维系和平的联络就是爱本身）。但由于这两段经文并非真正平行，又因在歌罗西书中提到爱而在此未提；又因所得意义简单而良好、无需偏离这些词的明显意义，所以大多数注释家采纳上述观点。

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英文原文

Chapter IV

An exhortation to unity, vs. 1-16 — an exhortation to holiness and to specific virtues, vs. 17-32.

Ephesians 4:1-16

Analysis

Commentary

Ephesians 4:1-3

Ecclesiastical unity, so Grotius: unitatem ecclesiae, quod est corpus spirituale. Instead of that discordance manifested in the church of Corinth, for example, not only in their division into parties, but in the conflict of “spirits,” or contentions among those endowed with spiritual gifts, the apostle would have the Ephesians manifest in the church that they were animated by one spirit. But this is foreign not only to the simple meaning of the terms, but also to the context.
The word spirit is assumed to refer to the human spirit, and the unity of the spirit to mean, concordia animorum, or harmony.
The only interpretation in accordance with the ordinary usage of the words and with the context, is that which makes the phrase in question mean that unity of which the Spirit is the author.

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EPH 4:3

打开经文

第四章

论合一的劝勉，1-16节——论圣洁及诸般德行的劝勉，17-32节。

以弗所书4:1-16

分析

使徒劝勉读者行事为人与所蒙的呼召相称。这样的行事为人应当以谦卑、温柔、恒忍，以及促进属灵合一与平安的热心为特征，以弗所书4:1-3。教会是一，因为它是一个身体，同有一位圣灵、同一个指望、一主、一信、一洗、并一位超乎众人、贯乎众人、也在众人之内的神和父，以弗所书4:4-6。

然而这一合一，并不排斥恩赐上的极大差异——这些恩赐是基督按自己的旨意分赐的，以弗所书4:7。这由诗篇的一段经文予以证实——那段经文论到弥赛亚将恩赐赏给人；而这段经文必是指着基督说的，因为它论到一位升上天的神性位格，这必然意味着先前曾降下到地上，以弗所书4:9-10。基督赐给他教会的恩赐，就是各类的工人——使徒、先知、传福音的、以及作教导的牧者，以弗所书4:11。设立职分的目的是建造教会，并把所有肢体带到信仰与认识的合一，以及基督长成的身量；使他们不再像孩子那样摇摆不定，而是成为与作元首的基督生命联合的、坚固、紧凑、且渐渐增长的身体，以弗所书4:12-16。

注释

以弗所书4:1-3

Παρακαλῶ οὖν ὑμᾶς ἐγὼ ὁ δέσμιος ἐν Κυρίῳ。这劝勉是普遍性的；它由前述的教义所引发，并借着那发劝勉者的权柄和受苦而得着加强。你们既因基督所买赎的救赎有分，"所以我……劝你们"。我这为主被囚的，不是"属"主的，乃是"在主里"的——ἐν Κυρίῳ。他作囚犯，是因他在主里面、并为主的缘故。他受捆绑，是作为一个基督徒、并为基督的缘故。试比较屡见的那类表达：συνεργὸς ἐν Χριστῷ，ἀγαπητὸς ἐν Κυρίῳ，δόκιμος ἐν Χριστῷ，ἐκλεκτὸς ἐν Κυρίῳ。他以囚犯的身份说话，不是为了激起同情，也不仅是为了加重劝勉的分量，而是以此为荣——他竟被算为配为基督受苦。这与Theodoret那优美的评论相符：τοῖς διὰ τὸν Κριστὸν δεσμοῖς ἐναβρύνεται μᾶλλον ἤ βασιλεὺς διαδήματι，他以他的锁链夸胜，胜过君王以王冠夸胜。"我，殉道者保罗，戴冠冕的使徒，劝你们"云云。这一切都与前段那种高昂的情感基调相称。

这劝勉就是：ἀξίως περιπατῆσαι τῆς κλήσεως ἧς ἐκλήθητε，行事为人与你们所蒙的呼召相称。那呼召是要得儿子的名分，以弗所书1:5。这包括三件事——圣洁、升高与合一。他们蒙召，是要效法基督的形像，有分于他的升高与荣耀，并成为一个家庭——因为众人都是神的儿女。因此，与这呼召相称的行事为人，当以圣洁、谦卑、互相宽容、以及弟兄之爱为特征。所以使徒立刻加上：凡事谦虚、温柔。不应得的尊荣总在坦率之人心上产生这些效果。从堕落的深渊和痛苦中被提拔，成为神的儿子，从而被高举到难以想象的高处和尊荣，这确实也必定产生谦卑和温柔。哪里找不到这些效果，我们就可以断定那种升高并未发生。谦卑——ταπεινοφροσύνης——包括对自己的低估，这建立在觉悟有罪和软弱之上，并随之而有甘居卑微、不引人注意、不求称赞的倾向。它不仅与自我满足和自负相对，也与自我高举、刻意立己以吸引从人而来的尊荣相对。罗马书12:16正教导这一点——那里把 τὰ ὑψηλὰ（图谋高位）与此处所教导的谦卑相对立。谦卑与温柔之间有自然的联系，因此二者在此处及许多其他地方被连在一起。Πραότης 是柔顺、温和、温柔，与力量结合时，乃是我们本性中最可爱的属性之一。蒙福的救主论到自己说："我心里柔和（πρᾶος）谦卑"，马太福音11:29；使徒也论到"基督的温柔"，哥林多后书10:1。温柔是那种不抗拒、不抱怨的心境——使我们能不发怒、不怀恨地忍受别人的过错或伤害。它是以那在剪毛的人手下哑口无声的羊羔为象征的性情，也是神儿子一切美德中最奇妙的美德之一。那最崇高的一位，乃是最温柔的一位。

与我们所蒙的呼召相称的第三样相关美德，是恒忍；μακροθυμία——一种导致抑制愤怒的性情，哥林多后书6:6；加拉太书3:22；歌罗西书3:12；导致推迟刑罚的施行，故常归于神，罗马书2:4，9:22；彼得前书3:10；以及导致对同胞的忍耐宽容，提摩太后书4:2；提摩太前书1:16。它由下文加以解释——在爱中互相宽容。或更恰当地说，谦卑、温柔、恒忍这三样美德，都在这互相宽容中得到阐明与表现。Ἀνέχρς，是约束，ἀνέχομαι，是约束自己，ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ，因此意为在爱中约束自己以待彼此。让爱激发你们彼此宽容。

我们的译者所采用的构造，比另外两种——把 μετὰ μακροθυμίας 与 ἀνεχόμενοι 相连（"用恒忍互相宽容"），或把 ἐν ἀγάπῃ 从本子句分出而与下一子句相连，读作 ἐν ἀγάπῃ σπουδάζοντες——都更可取。分词 σπουδάζοντες 当然与上文相连。他们当与所蒙的呼召相称而行，互相宽容，竭力保守圣灵的合一。关于"圣灵的合一"一语，有三种解释：

教会的合一，Grotius如此主张：unitatem ecclesiae, quod est corpus spirituale。使徒不要以弗所人在教会中——例如哥林多教会——所显出的纷争，不仅在于分党派，也在于那些有属灵恩赐之人之间的"灵"之争竞或纷争；而要他们在教会中显出他们受一位灵所感。但这不仅违背字词的简单意义，也不合上下文。
"灵"一词被假定指人的灵，"灵的合一"意指 concordia animorum，即意见的和谐。
唯一与字词的通常用法及上下文相符的解释，是认为该语意为那以圣灵为作者的合一。

圣经各处都说圣灵的内住是基督身体合一的原则。这合一可以被促进，也可以被扰乱。这里的劝勉是要以最大的热心来维护它；而维护它的手段，是和平的联络。即那作为和平的联络。那从爱、谦卑、温柔和互相宽容而来的平安，对于基督身体各肢体的联合与相通——那是圣灵同在的果子与证据——乃是不可或缺的。正如基督徒之间的仇恨、骄傲和纷争使圣灵离开他们，照样爱与平安确保他的同在。而他的同在是一切美善的条件与来源，他的离开是一切邪恶的来源，因此所劝之本分的重要性，无论如何估计都不为过。我们的主说："使人和睦的人有福了。"凡在教会中那些不协调的分子之间——教会既包括不同民族、风俗、名称和宗派的人——竭力保守那作为圣灵同在之条件的平安的人，都是有福的。使徒在本信如同在其他书信中一样，尽力使犹太与外邦基督徒都存这样互相宽容的心，并使他们确信我们在基督耶稣里都成为一了。

正如在歌罗西书3:14，爱被称为"完全的联络"，许多解经家把本处的"和平的联络"理解为爱。Bengel如此说：Vinculum quo pax retinetur est ipse amor。但这两段经文并非真正平行，且在歌罗西书提到爱，此处却没有；又因意义在不必偏离字词明义的情况下已经简单而良好，所以大多数解经家采纳上述看法。

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英文原文

Chapter IV

An exhortation to unity, vs. 1-16 — an exhortation to holiness and to specific virtues, vs. 17-32.

Ephesians 4:1-16

Analysis

Commentary

Ephesians 4:1-3

Ecclesiastical unity, so Grotius: unitatem ecclesiae, quod est corpus spirituale. Instead of that discordance manifested in the church of Corinth, for example, not only in their division into parties, but in the conflict of “spirits,” or contentions among those endowed with spiritual gifts, the apostle would have the Ephesians manifest in the church that they were animated by one spirit. But this is foreign not only to the simple meaning of the terms, but also to the context.
The word spirit is assumed to refer to the human spirit, and the unity of the spirit to mean, concordia animorum, or harmony.
The only interpretation in accordance with the ordinary usage of the words and with the context, is that which makes the phrase in question mean that unity of which the Spirit is the author.

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EPH 4:4

打开经文

以弗所书 4:4, 以弗所书 4:5

使徒既已敦促保守合一的本分，便进而陈述这合一的性质和根据。这是一种源于以下事实的合一——只能有一个身体、一位圣灵、一个指望、一主、一信、一洗、一位神。

“一个身体”（ἓν σῶμα）。这不是劝勉，而是宣告。意思不是“让我们联合为一个身体”，或“灵魂与身体联合”；而是如上下文所要求的，是一个简单的宣告：有一个身体，即基督一个奥秘的身体。一切信徒都在基督里；他们都是他的肢体；他们构成的不是一个、更不是许多个彼此冲突的身体，而是一个。“我们这许多人，在基督里成为一身，互相联络作肢体。” 罗马书 12:5；1CO 10:17；1CO 12:27。在以弗所书 1:23 中，教会被称为“是他的身体，那充满万有者所充满的”。既然一切真信徒都是这身体的肢体，又既然并非所有人都包括在任何单一的外在组织之中，所以很明显，使徒所说的一个身体，不是指一个外在可见的团体，而是指一个属灵的身体，基督是其头，一切蒙更新的人是其肢体。因此，信徒彼此之间的关系，就是人体各肢体之间所存在的关系。缺乏同情便是缺乏肢体关系的证据。

“一位圣灵”（ἓν πνεῦμα）。这也不是指一个心。它不是对感情一致的劝勉，也不是宣告这种一致已经存在。Quasi diceret, nos penitus corpore et anima, non ex parte duntaxat, debere esse unitos.（‘仿佛是说，我们当在身体和灵魂上全然、而非仅仅部分地联合。’）上下文和圣经的类比（比较平行的经文便可知）证明，“灵”在此指圣灵。正如有一个身体，照样也有一位圣灵，他是那身体的生命，住在它一切的肢体之中。“我们都从一位圣灵受洗，成了一个身体，不论是犹太人、是外邦人，是为奴的、是自主的；也都饮于一位圣灵。” 1CO 12:13。论到一切信徒他说：“神的灵住在你们里头。” 1CO 3:16、6:19；罗马书 8:9、8:11。圣经中没有比这更明明启示的教义了——神的灵住在一切信徒里面，他的同在是他们作为基督身体之合一的最终根据。正如人的身体因为被一个灵魂所贯穿而是合一的；照样基督的身体也是因为被同一位圣灵所贯穿而是合一的，这位圣灵住在众人里面，是一个共同的生命原则。因此，一切反对合一的罪，都是干犯圣灵的罪。它们割裂了圣灵所结合的。我们作为他身体之肢体与基督的关系，以及我们作为我们生命之圣灵的关系，都要求我们爱弟兄、与他们和平相处。

“正如你们蒙召，同有一个指望”（καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν）。“既然”。意思是，信徒是一个身体、有一位圣灵，因为他们有一个指望。他们都有同一崇高命运、并被同一期望所充满的事实，证明他们是一。他们指望的合一是圣徒相通的又一证据和要素。住在他们里面的圣灵，激起同样的向往、对同一荣耀基业的同样期待——他们正是蒙召有分于这基业的。“指望”一词有时指所盼望的事物，如使徒说到那“存在天上”的指望，歌罗西书 1:5。又见提多书 2:13；希伯来书 6:18。当然最常见的是它的主观意义，即对未来美善的期望。这里没有理由偏离这意义，虽然另一种意义与之密切相关，并必然隐含其中。正因为对象是同一的，期望才是同一的。“你们蒙召的指望”，是从你们的蒙召而来的指望。圣灵内在而有效的呼召产生这指望，有两个理由。第一，因为他们的呼召是要得圣徒在光明中的基业。他们自然盼望得着他们被邀请去领受的。他们被邀请与神和好、与神相交，因此他们盼望得着他的救恩；第二，这呼召的性质使它产生指望。它既是他们将来基业的凭据，也是其初尝。见以弗所书 1:14 及 1CO 1:22。它向信徒保证他在救赎的福气中有分，罗马书 8:16；正如一滴水使干渴的旅人渴望那涌流的溪水，照样圣灵初结的果子——他在心中最初的成圣作为——使人心渴慕神。诗篇 42:1、42:2。指望既包括期望，也包括愿望；因此圣灵的内在作为既具有凭据的性质、又具有初尝的性质，就必然产生指望。

教会合一的另一个根据是，它一切的肢体都有一主。主权包括拥有和权柄的观念。一个“主”，严格地说，既是拥有者，也是君王。这词用于神或基督时，以最高的程度表达这些观念。基督是“那主”，即 omnium rerum summus dominus et possessor（万物至高的主和拥有者）。他是“我们的主”，即我们合法的拥有者和绝对的君王。这种拥有和主权属于灵魂，也属于身体。我们不是自己的，当在我们的身体和灵魂——就是他的——上荣耀他。我们的理性服在他的教导之下，良心服在他的命令之下，内心和生活服在他的治理之下。我们是他的奴仆。我们的自由正是在于此。这就是奥古斯丁（Augustine）所说的 felix necessitas boni（行善的有福之必然）。它类似于对真理和圣洁的绝对顺服，只是它是对一位在知识和卓越上无限者的位格而言。这种对我们的主权属于基督，不仅是作为神、或作为“道”，更是作为“神人”（Theanthropos）。它不仅建立在他的神性上，也特别建立在救赎之工上。我们是他的，因为他用自己的宝血买了我们。1CO 6:20；彼得前书 1:1（注：原文系他处）。为此他死了，又活了，为要作死人活人的主。罗马书 14:9。基督的主权既如此性质、如此根据，就必然把他的百姓联合在一起。一位主人的奴仆、一位君王的臣民，即使拥有和权柄仅仅是外在的，他们彼此之间也亲密地联合。但当——如在我们与基督的关系中——拥有和主权是绝对的，延伸到灵魂和身体时，这种联合就不可言喻地更为亲密。对一位共同的主和夫子的忠诚，以同一精神激励基督一切的跟随者。

“一信”。这是使徒所列的第五个联合的纽带。许多注释家否认 πίστις 一词曾用于信仰的对象，或所信的内容；因此他们否认此处的“一信”指同一信经。但由于这种解释符合语言的一般用法，又由于有许多情形中该词的客观意义最适合上下文，似乎没有充分的理由拒绝接受它。在加拉太书 1:23 中，保罗说：“他传扬那真道”（原文“信”）；在使徒行传 6:7 中，据说人“信从了这信”。犹大说到“一次交付圣徒的真道”（原文“信”）。在这些以及许多其他例子中，客观意义是自然的。在许多情形中，该词的两种意义可以合一。可以说挂名的信徒有一信——就他们认信同一信经而言，无论他们真正的信念多么不同。英国国教的所有成员都有一信，因为他们都认信采纳三十九条信纲，尽管他们中间教义上的差异极大。但真信徒有一信，不仅因为他们认信同一信经，也因为他们真实而内在地接受它。因此他们的联合不仅是外在的，更是内在而属灵的。他们在客观和主观上都有同一的信。这信仰的合一并不完全。那，正如使徒在本章后文所告诉我们的，是教会所力争的目标。信仰上完全的合一意味着完全的知识和完全的圣洁。只有就基本教义——那些对敬虔、因而对得救所必需的教义——而言，这种合一才能适用于现今存在于地上的整个教会。在这些界限之内，神一切真正的子民都是合一的。他们都接受圣经为神的话语，并承认自己服在其教导之下。他们都承认并敬拜主耶稣为神的儿子。他们都倚靠他的血得救赎、倚靠他的灵得成圣。

“一洗”。在旧约制度下，当一个外邦人归化为犹太人时，他认信加入神与他百姓所立的约，并领受割礼的记号——不仅是作门徒的徽章，更是约的印记。因此一切受割礼的人都是 foederati（立约者），借一个把他们联结于同一神、也彼此联结的约的纽带联系在一起的人。照样在新约制度下，受洗的人也是 foederati；借与基督、并彼此之间的约联系在一起的人。只有一洗。一切受洗的人都作同一认信，接受同一约，并奉献给同一主和救赎主。因此他们是一个身体。“因为你们受洗归入基督的，都是披戴基督了。并不分犹太人、外邦人，自主的、为奴的，或男或女；因为你们在基督耶稣里都成为一了。” 加拉太书 3:27、3:28。

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英文原文

Ephesians 4:4, Ephesians 4:5

Having urged the duty of preserving unity, the apostle proceeds to state both its nature and grounds. It is a unity which arises from the fact — there is and can be but one body, one Spirit, one hope, one Lord, one faith, one baptism, and one God.

One body, ἓν σῶμα. This is not an exhortation, but a declaration. The meaning is not, Let us be united in one body, or in soul and body; but, as the context requires, it is a simple declaration. There is, one body, viz. one mystical body of Christ. All believers are in Christ; they are all his members; they constitute not many, much less conflicting bodies, but one. “We, being many, are one body in Christ, and every one members one of another.” Romans 12:5; 1 Corinthians 10:17; 1 Corinthians 12:27. In Ephesians 1:23, the church is said “to be his body, the fullness of him that filleth all in all.” As all true believers are members of this body, and as all are not included in any one external organization, it is obvious that the one body of which the apostle speaks, is not one outward visible society, but a spiritual body of which Christ is the head and all the renewed are members. The relation, therefore, in which believers stand to each other, is that which subsists between the several members of the human body. A want of sympathy is evidence of want of membership.

One spirit, ἓν πνεῦμα. This again does not mean one heart. It is not an exhortation to unanimity of feeling, or a declaration that such unanimity exists. Quasi diceret, nos penitus corpore et anima, non ex parte duntaxat, debere esse unitos. The context and the analogy of Scripture, as a comparison of parallel passages would evince, prove that by spirit is meant the Holy Spirit. As there is one body, so there is one Spirit, which is the life of that body and dwells in all its members. “By one Spirit,” says the apostle, “are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have all been made to drink into one Spirit.” 1 Corinthians 12:13. Of all believers, he says, “The Spirit of God dwelleth in you.” 1 Corinthians 3:16; 1 Corinthians 6:19; Romans 8:9, Romans 8:11. There is no doctrine of Scripture more plainly revealed than that the Spirit of God dwells in all believers, and that his presence is the ultimate ground of their unity as the body of Christ. As the human body is one because pervaded by one soul; so the body of Christ is one because it is pervaded by one and the same Spirit, who dwelling in all is a common principle of life. All sins against unity, are, therefore, sins against the Holy Ghost. They dissever that which he binds together. Our relation to Christ as members of his body; and our relation to the Holy Spirit who is our life, demands of us that we love our brethren and live at peace with them.

Even as ye are called in one hope of your calling, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν. Inasmuch as. That is, believers are one body and have one spirit, because they have one hope. The fact that they all have the same high destiny, and are filled with the same expectations, proves that they are one. The unity of their hope is another evidence and element of the communion of saints. The Holy Ghost dwelling in them gives rise to the same aspirations, to the same anticipations of the same glorious inheritance, to a participation of which they had been called. The word hope is sometimes used for the things hoped for, as when the apostle speaks of the hope laid up in heaven. Colossians 1:5. See also Titus 2:13; Hebrews 6:18. Most frequently of course it has its subjective sense, viz. the expectation of future good. There is no reason for departing from that sense here, though the other is intimately allied with it, and is necessarily implied. It is because the object is the same, that the expectation is the same. Hope of your calling, is the hope which flows from your vocation. The inward, effectual call of the Holy Spirit gives rise to this hope for two reasons. First, because their call is to the inheritance of the saints in light. They naturally hope to obtain what they are invited to receive. They are invited to reconciliation and fellowship with God, and therefore they hope for his salvation; and in the second place, the nature of this call makes it productive of hope. It is at once an earnest and a foretaste of their future inheritance. See Ephesians 1:14, and 1 Corinthians 1:22. It assures the believer of his interest in the blessings of redemption, Romans 8:16; and as a drop of water makes the thirsty traveler long for the flowing stream, so the first fruits of the Spirit, his first sanctifying operations on the heart, cause it to thirst after God. Psalms 42:1, Psalms 42:2. Hope includes both expectation and desire, and therefore the inward work of the Spirit being of the nature both of an earnest and a foretaste, it necessarily produces hope.

Another ground of the unity of the church is, that all its members have one Lord. Lordship includes the ideas of possession and authority. A lord, in proper sense, is both owner and sovereign. When used in reference to God or Christ, the word expresses these ideas in the highest degree. Christ is The Lord, i.e. omnium rerum summus dominus et possessor. He is our Lord, i.e. our rightful owner and absolute sovereign. This proprietorship and sovereignty pertain to the soul and to the body. We are not our own, and should glorify him in our body and spirit which are his. Our reason is subject to his teaching, our conscience to his commands, our hearts and lives to his control. We are his slaves. And herein consists our liberty. It is the felix necessitas boni of which Augustine speaks. It is analogous to absolute subjection to truth and holiness, only it is to a person who is infinite in knowledge and in excellence. This lordship over us belongs to Christ not merely as God, or as the Logos, but as the Theanthropos. It is founded not simply on his divinity, but also and specially on the work of redemption. We are his because he has bought us with his own most precious blood. 1 Corinthians 6:20 : 1 Peter 1:1. For this end he both died and rose again, that he might be Lord both of dead and of living. Romans 14:9. Such being the nature and the grounds of the sovereignty of Christ, it necessarily binds together his people. The slaves of one master and the subjects of the same sovereign are intimately united among themselves, although the ownership and authority are merely external. But when, as in our relation to Christ, the proprietorship and sovereignty are absolute, extending to the soul as well as to the body, the union is unspeakably more intimate. Loyalty to a common Lord and master animates with one spirit all the followers of Christ.

One faith. This is the fifth bond of union enumerated by the apostle. Many commentators deny that the word πίστις is ever used for the object of faith, or the things believed; they therefore deny that one faith here means one creed. But as this interpretation is in accordance with the general usage of language, and as there are so many cases in which the objective sense of the word is best suited to the context, there seems to be no sufficient reason for refusing to admit it. In Galatians 1:23, Paul says, “He preached the faith;” in Acts 6:7, men, it is said, “were obedient to the faith.” The apostle Jude speaks of “the faith once delivered to the saints.” In these and in many other instances the objective sense is the natural one. In many cases both senses of the word may be united. It may be said of speculative believers that they have one faith, so far as they profess the same creed, however they may differ in their real convictions. All the members of the Church of England have one faith, because they all profess to adopt the Thirty-Nine Articles, although the greatest diversity of doctrine prevails among them. But true believers have one faith, not only because they profess the same creed, but also because they really and inwardly embrace it. Their union, therefore, is not merely an external union, but inward and spiritual. They have the same faith objectively and subjectively. This unity of faith is not perfect. That, as the apostle tells us in a subsequent part of this chapter, is the goal towards which the church contends. Perfect unity in faith implies perfect knowledge and perfect holiness. It is only as to fundamental doctrines, those necessary to piety and therefore necessary to salvation, that this unity can be affirmed of the whole church as it now exists on earth. Within these limits all the true people of God are united. They all receive the Scriptures as the word of God, and acknowledge themselves subject to their teachings. They all recognize and worship the Lord Jesus as the Son of God. They all trust to his blood for redemption and to his Spirit for sanctification.

One baptism. Under the old dispensation when a Gentile became a Jew, he professed to accede to the covensant which God had made with his people, and he received the sign of circumcision not only as a badge of discipleship but as the seal of the covenant. All the circumcised therefore were foederati, men bound together by the bonds of a covenant which united them to the same God and to each other. So under the new dispensation the baptized are foederati; men bound together in covenant with Christ and with each other. There is but one baptism. All the baptized make the same profession, accept the same covenant, and are consecrated to the same Lord and Redeemer. They are, therefore, one body. “For as many as have been baptized into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus.” Galatians 3:27, Galatians 3:28.

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EPH 4:5

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Ephesians 4:4, Ephesians 4:5

使徒既敦促了保守合一的责任——便进而陈述合一的性质和根据。这是一种合一——源于一个事实——只有一个身体、一位圣灵、一个盼望、一主、一信、一洗、一神。

一个身体，en sw̄ma。这不是劝勉——而是宣告。意义不是"让我们在一个身体里联合"——或灵魂与身体联合——而是如上下文所要求的——是一个简单的宣告。有一个身体——即基督的一个奥秘身体。所有信徒都在基督里——他们都是他的肢体——他们构成的不是许多、更不是相冲突的身体——而是一个。"我们这许多人、在基督里成为一身、互相联络作肢体。"罗马书12:5；哥林多前书10:17；哥林多前书12:27。在以弗所书1:23——教会被称为"他的身体——那充满万有者所充满的"。既然所有真信徒都是这身体的肢体——既然并非所有人都包含在任何一个外在组织中——显然使徒所论的一个身体——不是一个外在可见的社团——而是一个属灵的身体——基督是其元首——所有重生的人是其肢体。因此信徒彼此之间的关系——是人身各肢体之间所存在的那种关系。缺乏同情就是缺乏肢体关系的证据。

一位圣灵，en pneuma。这同样不是指一个心。这不是劝勉人在情感上一致——也不是宣告这种一致的存在。Quasi diceret, nos penitus corpore et anima, non ex parte duntaxat, debere esse unitos.上下文和圣经的类比——由平行经文的比较所表明——证明此处的圣灵指圣灵。正如有一个身体——照样有一位圣灵——他是那身体的命——并住在它一切的肢体中。"我们都从一位圣灵受洗、成了一个身体——无论是犹太人、是希利尼人、是为奴的、是自主的——都饮于一位圣灵。"哥林多前书12:13。论到一切信徒他说——"神的灵住在你们里头"。哥林多前书3:16；哥林多前书6:19；罗马书8:9、8:11。圣经没有比这更清楚启示的教义——就是神的灵住在一切信徒里面——他的同在是他们作为基督之身体合一的最终根据。人身之所以为一——因为被一个灵魂所渗透；照样基督的身体之所以为一——因为它被同一位圣灵所渗透——他住在众人里面——是共同的生命原则。因此一切反对合一的罪——都是得罪圣灵的罪。它们割裂他所结合的。我们作为基督身体肢体与基督的关系——以及我们与那为我们生命的圣灵的关系——要求我们爱弟兄、并和他们和睦共处。

正如你们蒙召、同有一个指望——kaqw̄s kai eklēqh̄te en mia elpidi tēs klēsew̄s umōn。"正如"即"既然"。即——信徒是一个身体、并有一位圣灵——因为他们有一个盼望。他们都有同样崇高之命运的事实——并都充满同样的期望——证明他们是一。他们盼望的合一是圣徒相通的另一证据和要素。住在他们里面的圣灵引发同样的渴望——对同样荣耀基业的同样期待——他们正是被召得这基业的。"盼望"一词有时用于所盼望之事——如使徒论到那存在天上的盼望——歌罗西书1:5。又见提多书2:13；希伯来书6:18。当然最常取其主观意义——即对未来之福的期望。此处没有理由偏离该义——虽然另一个意义与之密切相关——且必然隐含。正因对象相同——期望才相同。"你们蒙召的指望"——是从你们的呼召流出的指望。圣灵内在有效的呼召产生这指望——有两个原因。第一——因为他们的呼召是去得圣徒在光明中的基业。他们自然盼望得着所被邀请去领受的。他们被邀与神和好并相交——因此他们盼望他的救恩；第二——这呼召的性质使它产生盼望。它既是他们未来基业的凭据——又是其预尝。见以弗所书1:14、哥林多前书1:22。它向信徒保证他有分于救赎的福气——罗马书8:16；而圣灵初熟的果子——他最初在心中的成圣之工——正如一滴水使干渴的旅人渴想那滔滔的溪流——照样使心渴慕神——诗篇42:1、42:2。盼望既包括期望也包括愿望——而圣灵的内在工作——其性质既是凭据又是预尝——故必然产生盼望。

教会合一的另一根据——是其一切肢体都有一主。"主"包括拥有和权柄两观念。真正意义的主——既是拥有者——又是君王。当用于神或基督时——该词以最高的程度表达这些观念。基督是那主——即omnium rerum summus dominus et possessor。他是我们的主——即我们合法的拥有者、绝对的主宰。这种拥有和主权——及于灵魂——也及于身体。我们不是自己的——并当在我们的身体和灵上荣耀他——那是属他的。我们的理智服从他的教训——我们的良知服从他的命令——我们的心和生命服从他的管理。我们是他的奴仆——而我们的自由就在于此。这就是奥古斯丁所说的felix necessitas boni。这类似于对真理和圣洁的绝对顺服——只是它顺服的是一位在知识和美德上无限的那位。基督对我们这种主权——不仅属于他作为神、或作为道——而是作为神人。它不仅建立在他的神性上——也特别建立在救赎之工上。我们是他的——因为他用自己的宝血买赎了我们。哥林多前书6:20；彼得前书1:1（注：原文如此）。为此他死而复活——为要作死人并活人的主。罗马书14:9。基督的主权既如此性质、如此根据——就必然结合他的百姓。同一主人的奴仆、同一君王的臣民——即使在拥有和权柄仅是外在之时——也彼此紧密联合。但当——如在我们与基督的关系中——拥有和主权是绝对的——及于灵魂也及于身体之时——那联合就无比亲密。对共同的主和主宰的忠诚——以一个灵激励基督一切的门徒。

一信。这是使徒所列举的第五个联合纽带。许多注释家否认pistis一词曾用于信仰的对象或所信的内容；因此他们否认此处的"一信"指一个信经。但由于这种解释与语言的一般用法相符——且有许多情形中该词的客观意义最适合上下文——似乎没有充足理由拒绝承认它。在加拉太书1:23——保罗说"他传扬真道"；在使徒行传6:7——据说人"顺从了真道"。使徒犹大论到"从前一次交付圣徒的真道"。在这些以及许多其他情形中——客观意义是自然的。在许多情形中——该词的两种意义可以合一。可以说信条上的信徒——只要他们宣认同一信经——就有一信——不论他们实际的信念如何不同。英国国教的一切成员都有一信——因为他们都宣认采纳三十九条信纲——虽然他们中间教义上有最大的分歧。但真信徒有一信——不仅因为他们宣认同一信经——更因为他们实际在内里拥抱它。因此他们的联合不仅是外在的——而是内在和属灵的。他们在客观和主观上都有同一的信。这种信的合一并不完全。那——正如使徒在本章后部告诉我们——是教会所努力的目标。信上完全的合一——意味着完全的知识和完全的圣洁。只有关于基要教义——那些对敬虔、故对得救必需的教义——这种合一才能被断言于现今存在于地上的整个教会。在这些界限之内——神一切真子民都联合。他们都接受圣经为神的话——并承认自己服从其教训。他们都承认并敬拜主耶稣为神的儿子。他们都倚靠他的血得救赎——倚靠他的灵得成圣。

一洗。在旧约时代——当一个外邦人成为犹太人时——他宣认加入神与他百姓所立的约——他领受割礼的记号——不仅作为门徒的徽章——更作为约的印记。因此所有受割礼的人都是foederati——借一个把他们联合于同一神、并彼此联合的约之纽带所结合的人。照样在新约之下——受洗的人是foederati——借与基督并与彼此所立的约所结合的人。只有一洗。所有受洗的人都作同样的宣认——接受同一约——并献给同一的主和救赎者。因此他们是一个身体。"因为你们受洗归入基督的——都是披戴基督了。并不分犹太人、希利尼人——自主的、为奴的——或男或女——因为你们在基督耶稣里——都成为一了。"加拉太书3:27、3:28。

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英文原文

Ephesians 4:4, Ephesians 4:5

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EPH 4:6

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Ephesians 4:6

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——eiV qeo&s kai pate)r pantōn, o epi pantōn kai dia pantōn kai en pa~sin hmin。教会之所以为一——因为被一位圣灵所渗透——又因为被一主所拥有和管理——照样因为有一位神和父——就是一位荣耀的存有——教会与他保持着受造者和孩子这两重关系。这位神不仅在我们以上——仿佛在远方——而是贯乎众人之中、也住在众人之内——即以他支持和赐生命的同在——渗透并充满一切。有许多经文——三位一体的教义给它们一种神圣的节奏——虽然这教义本身没有直接断言。此处也是如此。有一位圣灵、一主、一神和父。教会的合一——建立在这教义上。它为一——因为对我们——有一位神和父、一主、一位圣灵。这是一种真正奥秘的联合——不仅是意见、利益、或情感的联合——而是某种超自然的事物——源于共同的生命原则。这生命——不是我们作为受造者所属的自然生命——也不是我们作为理性存有所属的理性生命——而是属灵的生命——在他处称为神在灵魂中的生命。由于这生命——一方面是基督与他一切肢体所共有的——另一方面是基督与神所共有的——教会这种联合——不仅是与基督——也是与三位一体的神。因此圣经说——圣灵住在信徒里——基督住在他们里——神住在他们里。因此我们的主也为他的百姓祷告——"使他们都合而为一——正如你父在我里面——我在你里面——使他们也在我们里面"——约翰福音17:21。

从整个上下文显然可见——pantōn（"众人"以及"众人之中"）一词不是中性。使徒不是指神对宇宙的统治——也不是指他在整个自然中的护理作为。也不是指他对理性受造者或对人类的统治。这是神与教会的关系——整段所论的。神作为父——在其一切肢体之上——贯乎他们众人——住在他们众人之内。教会是神借圣灵居住的所在。它是他的殿——他住在其中——并被他的同在在其各部分所渗透。因此dia介词在此不表达工具性——而是扩散。不是神"借众人"（dia pantōn）运行——而是他渗透众人并住在众人之内。这是高潮。被神充满——被他的同在所渗透、被他管理——就是达到一切受造的卓越、福分和荣耀的顶峰。

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英文原文

Ephesians 4:6

One God and Father of all, who is over all, and through all and in us all, εἷς θεὸς καὶ πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν ἡμῖν. As the church is one because pervaded by one Spirit, and because it is owned and governed by one Lord, so it is one because it has one God and Father; one glorious Being to whom it sustains the twofold relation of creature and child. This God is not merely over us, as afar off, but through all and in us all, i.e. pervading and filling all with his sustaining and life-giving presence. There are many passages to which the doctrine of the Trinity gives a sacred rhythm, though the doctrine itself is not directly asserted. It is so here. There is one Spirit, one Lord, one God and Father. The unity of the church is founded on this doctrine. It is one because there is to us one God and Father, one Lord, one Spirit. It is a truly mystical union; not a mere union of opinion, of interest, or of feeling; but something supernatural arising from a common principle of life. This life is not the natural life which belongs to us as creatures; nor intellectual, which belongs to us as rational beings; but it is spiritual life, called elsewhere the life of God in the soul. And as this life is common, on the one hand, to Christ and all his members — and on the other, to Christ and God, this union of the church is not only with Christ, but with the Triune God. Therefore in Scripture it is said that the Spirit dwells in believers, that Christ dwells in them, and that God dwells in them. And, therefore, also our Lord prays for his people, “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us.” John 17:21.

It is obvious from the whole connection that the word πάντων (”of all,” and “through all“), is not neuter. The apostle does not refer to the dominion of God over the universe, or to his providential agency throughout all nature. Neither is the reference to his dominion over rational creatures or over mankind. It is the relation of God to the church, of which the whole passage treats. God as Father is over all its members, through them all and in them all. The church is a habitation of God through the Spirit. It is his temple in which he dwells and which is pervaded in all its parts by his presence. The preposition διὰ, therefore, does not here express instrumentality, but diffusion. It is not that God operates “through all” (διὰ πάντων), but that he pervades all and abides in all. This is the climax. To be filled with God; to be pervaded by his presence, and controlled by him, is to attain the summit of all created excellence, blessedness and glory.

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EPH 4:7

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Ephesians 4:7

教会的这种合一——虽涉及一切信徒本质的平等——仍与恩赐、影响力、和尊荣上的巨大分歧相符。按使徒所喜爱的比喻——它像人身——由许多有不同功能的肢体组成。它不全是眼——也不全是耳。恩赐的这种分歧不仅与合一相符——更是合一所必需。身体不是一个肢体——而是许多。在每个有机体中——部分的分歧是整体合一所必需。使徒问——若全是一个肢体——身体在哪里？Summa praesentis loci est——加尔文说——quod Deus in neminem omnia contulerit; sed quisque certam mensuram receperit; ut alii aliis indigeant et in commune conferendo quod singulis datum est, alii alios mutuo juvent.况且——每个肢体在身体中的地位——不是由它自己决定——而是由神决定。眼不使自己成为眼——耳也不使自己成为耳。教会中也是如此。其肢体不同的地位、恩赐、和功能——不是由他们自己决定——而是由基督决定。这一切——当使徒说"但是（即尽管教会合一）我们各人蒙恩——都是照基督所量给各人的恩赐"——都教导了。有这样恩赐的分歧——而这些恩赐的分发——在基督手中。此处所说的恩典——包括内在的属灵恩赐——以及由它所流的——视情形而定的影响力、功能或职分。有些是使徒——有些是先知——有些是传福音的。使他们如此的恩典——是内在的恩赐和外在的职分。

赐予者是基督；他是赐予权柄之属灵影响的源头——也是赐予权威之职分任命的源头。因此他是神——因为教会内在生命——及其权威——及其职员的权威——的源头。他在分发他的恩赐上是主权的。它们照kata to metron tēs dwrea&s tou Cristoū分发——即照基督所赐恩赐的度量——即如他看为合适而赐。规则不是我们的功劳——或我们先前的容量——也不是我们的祈求——而是他自己的美意。保罗从前是亵渎和逼迫人的——却被作成使徒。使徒教导——从这一切所生的责任——是每个人都当满足于所派给他的地位——既不嫉妒在他以上的——也不藐视在他以下的。拒绝占据我们在教会中所派的地位——就是根本拒绝属于它。若脚拒绝作脚——它不会变成手——而是被割除而灭亡。同情——是有共同生命的每个身体的法则。若一个肢体受苦——所有的都受苦；若一个喜乐——所有的都喜乐。因此——我们能借察验——我们是否满足于我们的分——并有这种与同作肢体者的同情——来知道——我们是否属于基督的身体。

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英文原文

Ephesians 4:7

This unity of the church, although it involves the essential equality of all believers, is still consistent with great diversity as to gifts, influence, and honor. According to the apostle’s favorite illustration, it is like the human body, which is composed of many members with different functions. It is not all eye nor all ear. This diversity of gifts is not only consistent with unity, but is essential to it. The body is not one member but many. In every organism a diversity of parts is necessary to the unity of the whole. If all were one member, asks the apostle, where were the body? Summa praesentis loci est, says Calvin, quod Deus in neminem omnia contulerit; sed quisque certam mensuram receperit; ut alii aliis indigeant et in commune conferendo quod singulis datum est, alii alios mutuo juvent. The position, moreover, of each member in the body, is not determined by itself, but by God. The eye does not make itself the eye, nor the ear, the ear. It is thus in the church. The different positions, gifts, and functions of its members, are determined not by themselves but by Christ. All this is taught by the apostle when he says, “But (i.e. notwithstanding the unity of the church) unto every one of us is given grace, according to the measure of the gift of Christ.” There is this diversity of gifts, and the distribution of these gifts is in the hand of Christ. The grace here spoken of includes the inward spiritual gift, and the influence, function or office, as the case might be, flowing from it. Some were apostles, some prophets, some evangelists. The grace which made them such, was the inward gift and the outward office.

The giver is Christ; he is the source of the spiritual influence conferring power, and the official appointment conferring authority. He, therefore, is God, because the source of the inward life of the church and of its authority and that of its officers. He is sovereign in the distribution of his gifts. They are distributed, κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ, according to the measure of the gift of Christ; that is, as he sees fit to give. The rule is not our merit, or our previous capacity, nor our asking, but his own good pleasure. Paul was made an apostle, who before was a blasphemer and injurious. The duty, as the apostle teaches, which arises from all this is, that everyone should be contented with the position assigned him; neither envying those above, nor despising those below him. To refuse to occupy the position assigned us in the church, is to refuse to belong to it at all. If the foot refuses to be the foot, it does not become the hand, but is cut off and perishes. Sympathy is the law of every body having a common life. If one member suffers, all suffer; and if one rejoices, all rejoice. We can tell, therefore, whether we belong to the body of Christ, by ascertaining whether, we have this contentment with our lot, and this sympathy with our fellow members.

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EPH 4:8

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以弗所书 4:8

上一节赋予主耶稣的地位——祂是教会中一切生命和能力之源——如此崇高，以至使徒中断自己的论述，为要表明这一表述与圣经在这题目上已有的教导相符。第七节讲到基督赐下恩赐。这既是祂的职分，圣经就把祂描绘为一位满载战利品的征服者，因祂的得胜而丰富，并将恩赐赏给人。诗人的话是指着弥赛亚说的，这是明显的，因为经文讲到祂升上。但一位神圣的位格升上高天，就预设了先前曾降在地上。降下的乃是神的儿子，就是弥赛亚；因此升上的也是神的儿子，这位圣作者把祂描绘为因祂在地上得胜的工作而丰富，并随自己的意思分发祂所征服的果子。这似乎就是本段在上下文中的总意，尽管其中充满难解之处。那伟大的真理是：基督的高升是祂降卑的赏赐。祂以自己的顺服和受苦，胜了这世界的王，救赎了祂的百姓，并获得了把一切所需的美善赐给他们的权利。祂被高举，是要赐下圣灵，以及祂一切的恩赐和恩典，要赐下悔改和赦罪之恩。这一伟大的真理在旧约圣经中已有预表和预言。所以经上说，διὸ λέγει，即神，或圣经，说。"他升上高天的时候，掳掠了仇敌，将各样的恩赐赏给人。"也就是说，我所说关于基督作属灵恩赐之分发者的话，与先知的宣告——升上高天的弥赛亚必将恩赐赐给人——相符。诗人把弥赛亚描绘为一位征服者，凯旋地带着俘虏，满载着战利品分给随从。基督就是这样得胜的。祂毁灭了那掌死权的，就是魔鬼。祂释放了那些一生因怕死而为奴仆的人。希伯来书2:15。祂既将一切执政的、掌权的掳来，明显给众人看，就仗着十字架夸胜。歌罗西书2:15。壮士披挂整齐，看守自己的住宅，他所有的都平安无事；但有一个比他更壮的来，胜过他，就夺去他所倚靠的兵器，又分了他的赃。路加福音11:21、11:22。这就是关于基督之工的熟知的表述方式。祂胜过了撒但。祂掳掠了仇敌。抽象用于具体——"掳掠"（captivity）用于"俘虏"（captives）——以 αἰχμαλωσίαν 用于 αἰχμά，正如以 συμμαχία 用于 σύμμαχοι。比较士师记5:12，"底波拉啊，兴起，兴起！你当兴起，兴起，唱歌；巴拉啊，你当奋兴，带你掳掠的人（掳掠你的掳掠者），亚比挪庵的儿子啊！"这样凯旋地被带出来的俘虏，可能是基督的仇敌——撒但、罪、以及死，这死是末后要毁灭的仇敌；也可能是祂的百姓，藉祂的大能蒙赎、藉祂的恩典被制伏。前者也许更符合比喻，也更符合上面所引的平行经文。两者都是真的；即基督确实胜过了撒但，并把他俘掳而去；祂也确实救赎了祂的百姓，制伏他们归于自己，并把他们作为甘愿的俘虏领出来。在你掌权的日子，他们成为甘愿。因此加尔文把两种表述合并起来：Neque enim Satanam modo et peccatum et mortem totosque inferos prostravit, sed ex rebellibus quotidie facit sibi obsequentem populum, quum verbo suo carnis nostrae lasciviam domat; rursus hostes suos, h. e. impios omnes quasi ferreis catenis continet constrictos, dum illorum furorem cohibet sua virtute, ne plus valeant, quam illis concedit. 然而本引文的这一句是完全从属的。重音落在最后一句："祂将恩赐赏给人。"

关于本引文有两处严重的难解之处。第一是：本引文与原文不符。在诗篇68:18，经文是"你已经……受了供献"（在人间受了赐予）。保罗的写法是："他将恩赐赐给人"。为要避开这难处，有人假定使徒所引的不是诗篇，而是以弗所人惯用的一首颂歌。但这不仅违背新约作者一致的用法，也违背整个上下文，因为使徒是本于所引经文为属神权威来论证的。另有人假定希伯来文本有误。唯理派说这是因记忆疏漏所致的误引。另有人论证说，诗篇作者所用的 ìÊ÷Çç 一词意为"给"，也意为"取"。或者至少它常有"带来"之意；因此原文可译为"你已经在人间带来恩赐"；其意义便是"你已经把恩赐赐给人"。如此差异就减为仅仅是字面上的改动，意义不变。这一看法的一个有力佐证是：迦勒底意译本表达同样的意义：dedisti dona filiis hominum。Addison Alexander 博士在其诗篇68:18注释中说："一方面接受恩赐，另一方面赐予恩赐，是相关的观念和相关的话语，所以保罗在把这种神权得胜的描述应用到我们救主的得胜上时，以其中一个话语代替另一个。" 这也许是最自然的解答。新约的神圣作者，充满感动古代先知的同一位圣灵，并不拘泥于字面形式，而是常常给出所引经文的大意。征服者总是分发他所掳来的战利品。他收取是为了赐予。因此，在把弥赛亚描绘为征服者时，说祂受了恩赐、或说祂赐了恩赐，是完全无关紧要的。意义相同。祂是一位满载战利品的征服者，能以丰富赐给随从的人。

关于本引文的第二处难解是：诗篇68篇并不是弥赛亚诗篇。它不是指着弥赛亚说的，而是指着神胜过祂仇敌的得胜。然而使徒不仅把它应用到基督身上，还论证说它必定指着祂。这一难处可藉三项原则得解，这些原则不仅适用于本处，也适用于许多类似的经文。第一是旧约时代的预表性质。它是将来美事的影儿。古时神的子民——他们下埃及、从为奴之家蒙拯救、经过旷野的路程、进入迦南——的经历，与教会的经历之间，不仅有显著的类似，而且这种类似是神所设计的预表——神作为古时神权政治的元首所作的作为，预表了祂对待教会所作的作为。祂拯救祂的百姓、胜过他们的仇敌、以仇敌的掳物丰富随从的人，这一切都是基督更高之工的投影。正如逾越节既记念出埃及的拯救，又预表基督所成就的救赎；照样，旧约时代论到神之作为和得胜的许多描述，既是历史的，也是预言性的。因此使徒所引的诗篇，既是神胜过古时百姓之仇敌的历史，也是弥赛亚之得胜的预言。

适用于本处和类似情形的第二项原则是：新约时代在肉身中显现的道或儿子，与旧约时代显现的耶和华，是同一位。因此，论到这位的话，可以恰当地视为论到那位。所以，摩西说耶和华领祂的百姓经过旷野，保罗就说基督领了他们。哥林多前书10:4。以赛亚在圣殿里看见耶和华的荣耀，约翰就说他看见了基督的荣耀。约翰福音12:41。如先知书上所记，"我指着我自己的永生起誓，耶和华说，万膝必向我跪拜，万口必向我承认"，以赛亚书45:23，保罗说，这证明我们都要站在基督的审判台前。罗马书14:10、14:11。诗篇102:25等处论到神为创造者，论到祂的永恒和不变，在希伯来书1:10被应用到基督身上。基于同一原则，诗篇68:18论到耶和华升上高天、掳掠仇敌的话，在此被说成是指着基督的。

还有第三项原则要考虑。旧约中许多历史性和预言性的描述，不会被任何一次应用或应验所穷尽。雅弗必住在闪的帐棚里的应许，每次前者的后裔蒙允在后者暂时或属灵的福气上有分时就得了应验。以赛亚关于以色列蒙赎的预言，并不因神的子民从巴比伦被掳中得释放而穷尽，而是直接指着基督所要成就的更高的救赎。论到弥赛亚降临时随之而来的福气那些辉煌的描述，不仅关乎祂第一次降临时所带来的后果，也关乎祂第二次——与罪无关，乃是为拯救——显现之后所要发生的一切。万膝必向神跪拜、万口必向祂承认这一预言，不仅预言真宗教的普遍得胜；也如使徒所教导的，预言末日将有普遍的审判。照样，旧约论到耶和华降下与升上、论到祂胜过仇敌并使祂百姓丰富的话，并不因祂比喻性地降下以彰显祂的大能而穷尽，也不因如在西奈山、在圣殿里所发生的、或在希伯来圣经所记的得胜中那样显著的神显而穷尽，而是也指着祂在肉身中的亲自降临，指着祂的升上和祂属灵的得胜。因此，使徒把诗篇68篇论到耶和华作为征服者的话，应用到主耶稣的工上——祂作为在肉身中显现的神，升上高天，掳掠了仇敌，将恩赐赏给人——是完全合乎圣经的全类比的。

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英文原文

Ephesians 4:8

The position which the preceding verse assigns to the Lord Jesus as the source of all life and power in the church, is so exalted, that the apostle interrupts himself to show that this representation is in accordance with what the Scriptures had already taught on this subject. The seventh verse speaks of Christ giving gifts. As this was his office, the Scriptures speak of him as a conqueror laden with spoils, enriched by his victories, and giving gifts to men. That the Psalmist had reference to the Messiah, is evident, because the passage speaks of his ascending. But for a divine person to ascend to heaven, supposes a previous descent to the earth. It was the Son of God, the Messiah, who descended, and therefore it was the Son of God who ascended, and who is represented by the sacred writer as enriched by His triumphant work on earth, and distributing the fruits of his conquest as he pleased. This seems to be the general sense of the passage in the connection, although it is replete with difficulties. The great truth is, that Christ’s exaltation is the reward of his humiliation. By his obedience and sufferings he conquered the Prince of this world, he redeemed his people, and obtained the right to bestow upon them all needed good. He is exalted to give the Holy Ghost, and all his gifts and graces, to grant repentance and remission of sins. This great truth is foreshadowed and foretold in the Old Testament Scriptures. Wherefore he saith, διὸ λέγει, i.e. God, or the Scriptures. “Having ascended up on high, he led captivity captive, and gave gifts unto men.” That is, what I have said respecting Christ being the distributor of spiritual gifts, is in accordance with the prophetic declaration, that the ascended Messiah should give gifts to men. The Messiah is represented by the Psalmist as a conqueror, leading captives in triumph, and laden with spoils which he distributes to his followers. Thus Christ conquered. He destroyed him that hath the power of death, i.e. the devil. He delivered those who through the fear of death were subject to bondage. Hebrews 2:15. Having spoiled principalities and powers, he made a show of them openly, triumphing over them. Colossians 2:15. When a strong man armed keepeth his palace, his goods are in peace; but when a stronger than he cometh upon him, and overcometh him, he taketh from him all his armor wherein he trusted, and divideth his spoil. Luke 11:21, Luke 11:22. Such is the familiar mode of representation respecting the work of Christ. He conquered Satan. He led captivity captive. The abstract is for the concrete — captivity for captives — αἰχμαλωσίαν for αἰχμά as συμμαχία for σύμμαχοι. Compare Judges 5:12, “Awake, awake, Deborah, awake, awake, utter a song; arise, Barak, and lead thy captivity captive, thou son of Abinoam.” These captives thus led in triumph may be either the enemies of Christ, Satan, sin, and death, which is the last enemy which shall be destroyed; or his people, redeemed by his power and subdued by his grace. The former is perhaps the more consistent with the figure, and with the parallel passages quoted above. Both are true; that is, it is true that Christ has conquered Satan, and leads him captive; and it is also true that he redeems his people and subdues them to himself, and leads them as willing captives. They are made willing, in the day of his power. Calvin, therefore, unites both representations: Neque enim Satanam modo et peccatum et mortem totosque inferos prostravit, sed ex rebellibus quotidie facit sibi obsequentem populum, quum verbo suo carnis nostrae lasciviam domat; rursus hostes suos, h. e. impios omnes quasi ferreis catenis continet constrictos, dum illorum furorem cohibet sua virtute, ne plus valeant, quam illis concedit. This clause of the quotation is, however, entirely subordinate. The stress lies on the last clause, “He gave gifts to men.“

There are two serious difficulties connected with this citation. The first is, that the quotation does not agree with the original. In the Psalms 68:18, the passage is, “Thou hast received gifts among men.” Paul has it, “He gave gifts to man.” To get over this difficulty some have supposed that the apostle does not quote the Psalm, but some Hymn which the Ephesians were in the habit of using. But this is not only contrary to the uniform usage of the New Testament writers, but also to the whole context, for the apostle argues from the passage quoted as of divine authority. Others have assumed an error in the Hebrew text. Rationalists say it is a misquotation from failure of memory. Others argue that the word ìÈ÷Çç, used by the Psalmist, means to give as well as to take. Or, at least, it often means to bring; and therefore, the original passage may be translated, “Thou hast brought gifts among men;” the sense of which is, ‘Thou hast given gifts to men.’ The difference is thus reduced to a mere verbal alteration, the sense remaining the same. It is a strong confirmation of this view that the Chaldee Paraphrase expresses the same sense: dedisti dona filiis hominum. Dr. Addison Alexander in his comment on Psalms 68:18 remarks, “To receive gifts on the one hand and bestow gifts on the other are correlative ideas and expressions, so that Paul, in applying this description of a theocratic triumph to the conquests of our Savior, substitutes one of these expressions for the other.” This is perhaps the most natural solution. The divine writers of the New Testament, filled with the same Spirit, which moved the ancient prophets, are not tied to the mere form, but frequently give the general sense of the passages which they quote. A conqueror always distributes the spoils he takes. He receives to give. And, therefore, in depicting the Messiah as a conqueror, it is perfectly immaterial whether it is said, He received gifts, or, He gave gifts. The sense is the same. He is a conqueror laden with spoils, and able to enrich his followers.

The second difficulty connected with this quotation is that Psalm 68 is not Messianic. It does not refer to the Messiah, but to the triumphs of God over his enemies. Yet the apostle not only applies it to Christ, but argues to prove that it must refer to him. This difficulty finds its solution in three principles which are applicable not only to this, but also to many similar passages. The first is the typical character of the old dispensation. It was a shadow of good things to come. There was not only a striking analogy between the experience of the ancient people of God, in their descent into Egypt, their deliverance from the house of bondage, their journey through the wilderness, and their entrance into Canaan, and the experience of the church, but this analogy was a designed prefiguration — God’s dealings as the head of the ancient theocracy, were typical of his dealings with the church. His delivering his people, his conquering their enemies, and his enriching his followers with their spoil, were all adumbrations of the higher work of Christ. As the Passover was both commemorative of the deliverance out of Egypt and typical of the redemption effected by Christ; so, many of the descriptions of the works and triumphs of God under the old economy are both historical and prophetic. Thus the Psalm quoted by the apostle is a history of the conquests of God over the enemies of his ancient people, and a prophecy of the conquests of the Messiah.

The second principle applicable to this and similar cases, is the identity of the Logos or Son manifested in the flesh under the new dispensation with the manifested Jehovah of the old economy. Hence what is said of the one, is properly assumed to be said of the other. Therefore, as Moses says Jehovah led his people through the wilderness, Paul says Christ led them. 1 Corinthians 10:4. As Isaiah saw the glory of Jehovah in the temple, John says he saw the glory of Christ. John 12:41. As it is written in the prophets, “As I live, saith Jehovah, every knee shall bow to me, and every tongue shall confess to God,” Isaiah 45:23, Paul says, this proves that we must all stand before the judgment seat of Christ. Romans 14:10, Romans 14:11. What in Psalms 102:25, etc., is said of God as creator, and as eternal and immutable, is in Hebrews 1:10, applied to Christ. On the same principle what is said in Psalms 68:18, of Jehovah as ascending to heaven and leading captivity captive, is here said to refer to Christ.

There is still a third principle to be taken into consideration. Many of the historical and prophetic descriptions of the Old Testament are not exhausted by any one application or fulfillment. The promise that Japheth should dwell in the tents of Shem, was fulfilled every time the descendants of the former were made to share in the blessings temporal or spiritual of the latter. The predictions of Isaiah of the redemption of Israel were not exhausted by the deliverance of the people of God from the Babylonish captivity, but had a direct reference to the higher redemption to be effected by Christ. The glowing descriptions of the blessings consequent on the advent of the Messiah, relate not merely to the consequences of his first advent, but to all that is to follow his coming the second time without sin unto salvation. The prediction that every knee shall bow to God and every tongue confess to him, is a prediction not only of the universal prevalence of the true religion; but also, as the apostle teaches, of a general judgment at the last day. In like manner, what the Old Testament says of Jehovah descending and ascending, of his conquering his enemies and enriching his people, is not exhausted by his figurative descending to manifest his power, nor by such conspicuous theophanies as occurred on Sinai and in the Temple, or in the triumphs recorded in the Hebrew Scriptures, but refer also to his personal advent in the flesh, to his ascension and his spiritual triumphs. It is, therefore, in perfect accordance with the whole analogy of Scripture, that the apostle applies what is said of Jehovah in Psalm 68 as a conqueror, to the work of the Lord Jesus, who, as God manifested in the flesh, ascended on high leading captivity captive and giving gifts unto men.

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EPH 4:9

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以弗所书 4:9-10

"既说升上，岂不是先降下在地上的低处吗？那降下的，就是远升诸天之上要充满万有的。"

这两节经文明显是为说明引自《诗篇》的那段经文是指着基督说的。其证明在于：对一位属神的人——一位赐下属灵恩赐者——而言，"升上"必然含蓄着先前的一次"降下"。降下的是基督，故升上的也是基督。旧约诚然常常提到神的降下，因此也可以提到神的升上。但按使徒所言，那些记载中所指的属神之位格乃是圣子，且任何先前的降下或升上、任何先前对仇敌的得胜，都不能完全包括预言之灵借着这些记载所要表达的全部含义。因此，《诗篇》作者的语言必须被理解为包含在神一切降卑与升高的经历中，最显著、最辉煌的那一次。其他一切的来到，不过是他在肉身中来到的预表；其他一切的升上，都不过是他从坟墓中升上的预表。

因此，使徒在此教导说：作为《诗篇》第六十八篇的主词的神，曾"降在地上极低之处"；他曾"升上高过诸天"；并且其目的是"要充满万有"。

使徒所用"τὰ κατώτερα μέρη τῆς γῆς"（地上的低处）一语，所对应的希伯来原文短语，在与天相对时指地（以赛亚书44:23）；在诗篇63:10中或指坟墓；在诗篇139:15中作为对母腹的诗意称谓；在以西结书32:24中则指阴间，即看不见的世界。也许大多数注释家认为最后一种含义就是本段经文的意思，他们以为此乃指 descensus ad inferos，即基督"下到地狱"。但首先，这种观念与使徒所注释的《诗篇》经文的原意完全无关。其次，在该诗篇中，正如在此一样，上下文所论的唯一降下，乃是与升上天相对立的。"升上天的那位，就是先降下地的那位。"第三，这正是别处经文用其他表达方式常作的对比，例如约翰福音3:13："没有人升过天，除了从天降下仍在天的人子"；约翰福音6:38："我从天上降下来"；约翰福音8:14："我知道我从哪里来，往哪里去"；约翰福音16:28："我从父出来，到了世界；我又离开世界，往父那里去"。因此使徒的话意即"较低之处，即地"。τῆς γῆς（地）属同位属格。参使徒行传2:19，那里"在天上"与"在地下"相对；以及约翰福音8:23。

那降下到地、取了我们本性的一位，也就是远升诸天之上的同一位。Ὑπεράνω（远在……之上），表达最高的高举。希伯来文中"天"一词本是复数形式，故新约作者即使在将诸天视为一体时，也常用复数，例如"βασιλεία τῶν οὐρανῶν"（天国）。但有时确也指多重诸天，例如用"诸天"这一表达时。犹太人计有七层天；保罗在哥林多后书12:2说到"第三层天"——大气层、星辰之所在，以及其上神的居所。"远升诸天之上"，明显意即升到整个宇宙之上；高过一切受造之物，无论可见的、不可见的；高过有位的、主治的、掌权的。万有，一切受造之物，都服在那位升上之救赎主的脚下。

他如此被高举，是为"ἵνα πληρώσῃ τὰ πάντα"——使他能充满万有。πληρόω 一词意为充满、应验、使之完全、成就，故这些话可有几种意思：

使他可以以自己的临在与权能充满万有——即宇宙。
使他可以应验神关于他国度的一切预言与应许。
使他可以使万物完全，充满恩典与良善。
使他可以成就他工作得以完成所必需的一切。

第一种解释当大大被采纳。τὰ πάντα 本义为"宇宙、万有"；若取他义，必因上下文有所要求，而此处并无此要求。其次，本段经文显然与以弗所书1:21平行——在那里论到基督被高举时，也说"他充满万有，在凡事上居首位"。第三，圣经的类比也支持这种解释。神无所不在的临在与普世的权柄，在别处也有类似表达。"耶和华说：我岂不充满天地吗？"（耶利米书23:24）。同样的伟大观念，也见于马太福音28:18："天上地下所有的权柄都赐给我了"；以及腓立比书2:9-10，并许多别处经文。使徒在此所论的，并非如路德宗所主张的基督身体的无所不在，而是那位升上之神的儿子之普遍临在与权能。乃是穿上我们本性的神，如今在施行这种普遍的统治；因此使徒论到基督这位成了肉身的神时，便有理由说他赐恩赐给人。

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英文原文

Ephesians 4:9, Ephesians 4:10

Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.

The obvious design of these verses is to show that the passage quoted from the Psalmist refers to Christ. The proof lies in the fact that ascension in the case of a divine person, a giver of spiritual gifts to men, implies a previous descent. It was Christ who descended, and therefore, it is Christ who ascended. It is true the Old Testament often speaks of God’s descending, and therefore, they may speak of his ascending. But according to the apostle, the divine person intended in those representations was the Son, and no previous descent or ascent, no previous triumph over his enemies, included all that the Spirit of prophecy intended by such representations. And, therefore, the Psalmist must be understood as having included in the scope of his language the most conspicuous and illustrious of God’s condescensions and exaltations. All other comings were but typical of his coming in the flesh, and all ascensions were typical of his ascension from the grave.

The apostle, therefore, here teaches that God, the subject of the sixty-eighth Psalm, descended “into the lower parts of the earth;” that “he ascended up above all heavens,” and that this was with the design “that he might fill all things.“

The Hebrew phrase úÇçÀúÄÌéåÉú àÆøÆõ to which the apostle’s τὰ κατώτερα μέρη τῆς γῆς, (the lower parts of the earth), answers, is used for the earth in opposition to heaven, Isaiah 44:23; probably for the grave in Psalms 63:10; as a poetical designation for the womb in Psalms 139:15; and for Hades or the invisible world, Ezekiel 32:24. Perhaps the majority of commentators take this last to be the meaning of the passage before us. They suppose the reference is to the descensus ad inferos, or to Christ’s “descending into hell.” But in the first place this idea is entirely foreign to the meaning of the passage in the Psalm on which the apostle is commenting. In the second place, there as here, the only descent of which the context speaks is opposed to the ascending to heaven. ‘He that ascended to heaven is he who first descended to earth.’ In the third place, this is the opposition so often expressed in other places and in other forms of expression, as in John 3:13, “No man hath ascended up to heaven, but he that came down from heaven, even the Son of Man who is in heaven.” John 6:38, “I came down from heaven.” John 8:14, “I know whence I came and whither I go.” John 16:28, “I came forth from the Father, and am come into the world; again, I leave the world, and go to the Father.” The expression of the apostle therefore means, “the lower parts, viz. the earth.” The genitive τῆς γῆς is the common genitive of apposition. Compare Acts 2:19, where the heaven above is opposed to the earth beneath; and John 8:23.

He that descended to earth, who assumed our nature, is the same also that ascended up far above all heavens. Ὑπεράνω, longe supra, expressing the highest exaltation. As the Hebrew word for heaven is in the plural form, the New Testament writers often use the plural even when the heavens are considered as one, as in the phrase βασιλεία τῶν οὐπανῶν. But often there is a reference to a plurality of heavens, as when the expression “all heavens” is used. The Jews reckoned seven heavens, and Paul, 2 Corinthians 12:2, speaks of the third heavens; the atmosphere, the region of the stars, and above all the abode of God. Above all heavens plainly means above the whole universe; above all that is created visible and invisible; above thrones, principalities, and powers. All things, all created things, are subject to the ascended Redeemer.

He is thus exalted ἵνα πληρώσῃ τὰ πάντα, that he might fill all things. As the word πληρόω signifies to fill, to fulfill, to render perfect, and to accomplish, these words may mean —

That he might fill all things, i.e. the universe with his presence and power.
That he might fulfill all the predictions and promises of God respecting his kingdom.
That he might render all perfect, replete with grace and goodness.
That he might accomplish all things necessary to the consummation of his work.

The first interpretation is greatly to be preferred. Τὰ πάντα properly means the universe; and if taken to mean anything else, it must be because the context demands it, which is not the case here. Secondly, this passage is evidently parallel with Ephesians 1:21, where also it is said of Christ as exalted, that “he fills the universe in all its parts.” Thirdly, the analogy of Scripture is in favor of this interpretation. The omnipresence and universal dominion of God are elsewhere expressed in a similar way. “Do I not fill heaven and earth, saith the Lord.” Jeremiah 23:24. The same grand idea is expressed in Matthew 28:18, “All power is given unto me in heaven and upon earth;” and in Philippians 2:9, Philippians 2:10, and in many other places. It is not of the ubiquity of Christ’s body of which the apostle speaks, as the Lutherans contend, but of the universal presence and power of the ascended Son of God. It is God clothed in our nature, who now exercises this universal dominion; and, therefore, the apostle may well say of Christ, as the incarnate God, that he gives gifts unto men.

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EPH 4:10

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以弗所书 4:9-10

"既说升上，岂不是先降下在地上的低处吗？那降下的，就是远升诸天之上要充满万有的。"

因此，使徒在此教导说：作为《诗篇》第六十八篇的主词的神，曾"降在地上极低之处"；他曾"升上高过诸天"；并且其目的是"要充满万有"。

他如此被高举，是为"ἵνα πληρώσῃ τὰ πάντα"——使他能充满万有。πληρόω 一词意为充满、应验、使之完全、成就，故这些话可有几种意思：

使他可以以自己的临在与权能充满万有——即宇宙。
使他可以应验神关于他国度的一切预言与应许。
使他可以使万物完全，充满恩典与良善。
使他可以成就他工作得以完成所必需的一切。

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英文原文

Ephesians 4:9, Ephesians 4:10

That he might fill all things, i.e. the universe with his presence and power.
That he might fulfill all the predictions and promises of God respecting his kingdom.
That he might render all perfect, replete with grace and goodness.
That he might accomplish all things necessary to the consummation of his work.

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EPH 4:11

打开经文

以弗所书 4:11

Καὶ αὐτὸς ἔδωκεν——"他所赐的"。他——那位升天的救主，已将一切权柄和一切资源交托给他——"他所赐的，有使徒，有先知，有传福音的，有牧师和教师"。这些都是基督赐给他教会的恩赐中的一部分；这些恩赐虽意味着恩典与职分上的多样性，却为一个有组织之整体的合一所必需。这些职分按其重要性次序提及。

第一，使徒——基督直接的使者，他的见证人，为他 doctrines、他的神迹和他的复活作见证；借灵感之恩和他们的托付，他们是教师方面无误的、治理方面绝对的。因此，除非——

他是基督直接任命的；
除非他在基督复活后见过他，并借直接启示领受了福音的知识；
除非他借灵感的恩赐成为无误的；

否则无人能作使徒。

这些便构成了使徒的职分，并是其权柄所不可或缺的。那些没有这些恩赐和资格却自称有此职分的人，被称为"假使徒"。

先知。先知就是为别人说话的人，是代言人，正如亚伦是摩西的先知。凡神所用向他子民说话的器皿都是先知，无论他们的信息是教义性的、规条性的，还是狭义预言性的。每一个借灵感说话的人都是先知。新约的先知与使徒不同之处在于：他们的灵感是偶然性的，因此他们作为教师的权柄是次要的。他们职分的性质，在哥林多前书14:1-40有充分教导。正如无误的恩赐对使徒职分是不可或缺的，照样偶然灵感的恩赐对先知职分也是不可或缺的。难以想象，神若没有赐下使他们有资格胜任其工的内在恩赐，竟会赋予任何一群人新约使徒和先知所宣称并行使的权柄——要求一切人信奉他们的教义、顺服他们的权柄，违者灭亡。加尔文在他对本节的注释中清楚陈明了这一点。对于某种困难，他说："Respondeo, quoties a Deo vocati sunt homines, dona necessarie conjuncta esse officiis; neque enim Deus, apostolos aut pastores instituendo, larvam illis duntaxat imponit; sed dotibus etiam instruit, sine quibus rite functionem sibi injunctam obire nequeunt. Quisquis ergo Dei auctoritate constituitur apostolus, non inani et nudo titulo, sed mandato simul et facultate praeditus est."（我回答说：人每逢被神呼召，必有与职分相连的恩赐；因为神设立使徒或牧师，并不只是给他们一个外壳，而是也用他们履行所托之职分所不可或缺的恩赐装备他们。所以凡借神的权柄被立为使徒的，并不是徒有虚名，而是同时具备使命和能力。）

"有传福音的"。关于传福音之职分的性质，有两种看法。一种把他们视为使徒的代理——由使徒差遣为特定目的、暂时被授予特殊权柄的人，类似于罗马天主教中的使徒代理；或宗教改革后在苏格兰教会中所设立的临时监督，在有限时间内、为特定目的被授予长老会的权柄——即在某种程度上被授予一个长老会的权柄：按立、就职、罢免之权。这种意义上的"传福音的"是临时职员。这种关于职分性质的看法，在宗教改革时期是盛行的。

按另一种看法，传福音的是巡回的传道人——正如 Theodoret 等早期作者所描述的 οἱ περιϊόντες ἐκήρυσσον（巡回传讲）。他们其实就是被差到福音尚未传开之处去传讲福音的宣教士。这是普遍接受的观点，支持它的理由有：

该词的字义，其本身意不过是"传福音的人"。
腓力是一位传福音的，但在任何意义上都不是使徒的代理；当提摩太被劝勉"作传福音的工夫"时，这劝勉不过是叫他作忠心的传道人。使徒行传21:8；以弗所书4:11；提摩太后书4:5是该词出现的仅有的三处经文，其中没有任何一处上下文或别种考虑要求我们采取不同于通行含义的意义。
εὐαγγελίζεσθαι 与 διδάσκειν 都用以表达传扬福音的行动；但当如此处一样，εὐαγγελιστής 与 διδάσκαλος 有所区分时，所暗示或可容许的唯一区分，便是在"福音尚未传开之处传福音的人"和"已是基督徒之人的教导者"之间。εὐαγγελίζεσθαι 一词在使徒行传8:4、14:7、哥林多前书1:17、哥林多后书10:16等处的用法，有助于印证通行见解——传福音的就是那传开福音的人。提摩太和提多在某种意义上是使徒的代理，即为特定目的、在有限时间内被授予特殊权柄的人，这是可以承认的，但这并不能决定"传福音的"职分的性质。他们并非作为传福音的来行使这些权柄，而是作为使节或委员。

"有牧师和教师"——τοὺς δὲ ποιμένας καὶ διδασκάλους。按一种解释，这里有两种不同的职分——牧师的职分和教师的职分。后者，加尔文说："与纪律无关，与圣礼的施行无关，与劝戒或劝勉无关，只与圣经的解释有关。"（《基督教要义》4:3:4）。这一切都是从"教师"一词的意义推出来的。圣经中并无证据显示有一类人被授权教导却不被授权劝戒。这事近乎不可能。一种功能含括另一种。教导本分及其理由的人，同时也在劝戒和劝勉。然而正是根据这种不自然的解释，《威斯敏斯特礼拜规则》把"教师"列为教会中一类独特的、永久性的、出于神圣权柄（jure divino）的职员。新英格兰的清教徒试图将这理论付诸实施，任命博士（doctors）作为与传道人（preachers）不同的职位。但这一尝试终归失败。两种功能无法分开。整个理论建立在一种对圣经的误解之上。διδασκάλους 之前冠词的缺失，证明使徒有意将同一些人同时指定为"牧师"和"教师"。前一词将他们指明为 ἐπίσκοποι——监督，后一词将他们指明为教师。每位牧师或监督都当"善于教导"。这一解释由 Augustine 和 Jerome 给出，后者说："Non enim ait: alios autem pastores et alios magistros, sed alios pastores et magistros, ut qui pastor est, esse debeat et magister."（他不是说：一些人是牧师，另一些人是教师；而是说：一些人是牧师和教师；故凡作牧师的，也当是教师。）现代注释家几乎无异议地赞同这一解释。诚然，当两个名词指不同阶级、却构成一个等次时，其间冠词有时省略——如马可福音15:1，μετὰ τῶν πρεσβυτέρων καὶ γραμματέων，因为长老和文士构成一个团体。但在本节这样的列举中——τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας——若使徒有意将 διδάσκαλοι 与 ποιμένες 区分，按语法必当用 τοὺς δὲ διδασκάλους。因此，"牧师和教师"必须被理解为对同一群职员的两种称呼：他们既是百姓的引导者，也是他们的教导者。

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英文原文

Ephesians 4:11

Καὶ αὐτὸς ἔδωκεν, and He gave. He, the ascended Savior, to whom all power and all resources have been given — he gave, some apostles; and some, prophets; and some, evangelists; and some, pastors and teachers. These were among the gifts which Christ gave his church; which, though implying diversity of grace and office, were necessary to its unity as an organized whole. These offices are mentioned in the order of their importance.

First, the apostles, the immediate messengers of Christ, the witnesses for him, of his doctrines, his miracles, and of his resurrection; infallible as teachers and absolute as rulers in virtue of the gift of inspiration and of their commission. No man, therefore, could be an apostle unless —

He was immediately appointed by Christ.
Unless he had seen him after his resurrection and had received the knowledge of the Gospel by immediate revelation.
Unless he was rendered infallible by the gift of inspiration.

These things constituted the office and were essential to its authority. Those who without these gifts and qualifications claimed the office, are called “false apostles.“

Prophets. A prophet is one who speaks for another, a spokesman, as Aaron was the prophet of Moses. Those whom God made his organs in speaking to men were prophets, whether their communications were doctrinal, perceptive, or prophetic in the restricted sense of the term. Everyone who spoke by inspiration, was a prophet. The prophets of the New Testament differed from the apostles, in that their inspiration was occasional, and therefore their authority as teachers subordinate. The nature of their office is fully taught in 1 Corinthians 14:1-40. As the gift of infallibility was essential to the apostolic office, so the gift of occasional inspiration was essential to the prophetic office. It is inconceivable that God should invest any set of men with the authority claimed and exercised by the apostles and prophets of the New Testament, requiring all men to believe their doctrines and submit to their authority, on the pain of perdition, without giving the inward gifts qualifying them for their work. This is clearly stated by Calvin in his comment on this verse; to a certain difficulty, he says, “Respondeo, quoties a Deo vocati sunt homines, dona necessarie conjuncta esse officiis; neque enim Deus, apostolos aut pastores instituendo, larvam illis duntaxat imponit; sed dotibus etiam instruit, sine quibus rite functionem sibi injunctam obire nequeunt. Quisquis ergo Dei auctoritate constituitur apostolus, non inani et nudo titulo, sed mandato simul et facultate praeditus est.”

And some, evangelists. There are two views of the nature of the office of the evangelists Some regard them as vicars of the apostles — men commissioned by them for a definite purpose and clothed with special powers for the time being, analogous to the apostolic vicars of the Romanists; or to the temporary superintendents appointed after the Reformation in the Scottish church, clothed for a limited time and for a definite purpose with presbyterial powers, i.e. to a certain extent, with the powers of a presbytery, the power to ordain, install and depose. Evangelists in this sense were temporary officers. This view of the nature of the office prevailed at the time of the Reformation.‹13›

According to the other view, the evangelists were itinerant preachers, οἱ περιΐ́οντες ἐκήπυττον, as Theodoret and other early writers describe them. They were properly missionaries sent to preach the Gospel where it had not been previously known. This is the commonly received view, in favor of which may be urged —

The signification of the word, which in itself means nothing more than preacher of the Gospel.
Philip was an evangelist, but was in no sense a vicar of the apostles; and when Timothy was exhorted to do the work of an evangelist, the exhortation was simply to be a faithful preacher of the Gospel. Acts 21:8; Ephesians 4:11; and 2 Timothy 4:5, are the only passages in which the word occurs, and in no one of them does the connection or any other consideration demand any other meaning than the one commonly assigned to it.
Εὐαγγέλισθαι and διδάσκειν are both used to express the act of making known the Gospel; but when as here, the εὐαγγέλιστής is distinguished from the διδάσκαλος, the only point of distinction implied or admissible is between one who makes known the Gospel where it had not been heard, and an instructor of those already Christians. The use of εὐαγγέλισθαι in such passages as Acts 8:4; Acts 14:7; 1 Corinthians 1:17, and 2 Corinthians 10:16, serves to confirm the commonly received opinion that an evangelist is one who makes known the Gospel. That Timothy and Titus were in some sense apostolic vicars, i.e. men clothed with special powers for a special purpose and for a limited time, may be admitted, but this does not determine the nature of the office of an evangelist. They exercised these powers not as evangelists, but as delegates or commissioners.

And some, pastors and teachers, τοὺς δὲ ποιμένας καὶ διδασκάλους. According to one interpretation we have here two distinct offices — that of pastor and that of teacher. The latter, says Calvin, “had nothing to do with discipline, nor with the administration of the sacraments, nor with admonitions or exhortations, but simply with the interpretation of Scripture.” Institutes 4:3, 4. All this is inferred from the meaning of the word teacher. There is no evidence from Scripture that there was a set of men authorized to teach but not authorized to exhort. The thing is well nigh impossible. The one function includes the other. The man who teaches duty and the grounds of it, does at the same time admonish and exhort. It was however on the ground of this unnatural interpretation that the Westminster Directory made teachers a distinct and permanent class of jure divino officers in the church. The Puritans in New England endeavored to reduce the theory to practice, and appointed doctors as distinct from preachers. But the attempt proved to be a failure. The two functions could not be kept separate. The whole theory rested on a false interpretation of Scripture. The absence of the article before διδασκάλους proves that the apostle intended to designate the same persons as at once pastors and teachers. The former term designates them as ἐπίσκοποι, overseers, the latter as instructors. Every pastor or bishop was required to be apt to teach. This interpretation is given by Augustine and Jerome, the latter of whom says: Non enim ait: alios autem pastores et alios magistros, sed alios pastores et magistros, ut qui pastor est, esse debeat et magister. In this interpretation the modern commentators almost without exception concur. It is true the article is at times omitted between two substantives referring to different classes, where the two constitute one order — as in Mark 15:1, μετὰ τῶν πρεσβυτέρων καὶ γραμματέων, because the elders and scribes formed one body. But in such an enumeration as that contained in this verse, τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας, the laws of the language require τοὺς δὲ διδασκάλους, had the apostle intended to distinguish the διδάσκαλοι from ποιμένες. Pastors and teachers, therefore must be taken as a twofold designation of the same officers, who were at once the guides and instructors of the people.

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EPH 4:12

打开经文

以弗所书 4:12

使徒既已列举基督赐给他教会的职分，便陈明赐下这恩赐的目的——是"πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ"——"为要成全圣徒，各尽其职，建立基督的身体"。

本节中字眼的含义及几个子句之间的关系，都有可疑之处。καταρτισμός 一词——我们的译本译作"成全"——可有不同的解释。其字根 ἄρω 意为"联合、绑在一起"。因此 ἄρτιος 意为"联合的、完全的、完美的"；动词 καταρτίζω 字面意为"修补"（马太福音4:21）、"使合乎次序、使之完全或完美"（路加福音6:40；哥林多后书13:11）、"预备使之合用"（希伯来书10:5；13:21）。这名词可表达该动词在各种意义上的行动。因此它在此处被译作：

"为着圣徒的成全"，即他们数目的成全。
为着他们的更新或恢复。
为着他们被纳入次序和联合，成为一个身体。
为着他们的预备（为服侍）。
为着他们的成全。

最后一种当被采纳，因为它与本使徒常用该动词的用法相符，并且给出最适合上下文的意义。

διακονία——服侍——一词，可表达一个人向另一个人所提供的服务（路加福音10:40"伺候的事多"）；或特指向基督徒提供的服务（哥林多前书16:15"专以服事圣徒为念"）；或事工的职任性服务。因此短语 εἰς ἔργον διακονίας 可意为"为彼此服侍或善行的工作"，或"为事工的工作"——职任性的意义。后者是通行解释，不仅因该词更常以此义使用，也因上下文：使徒在此论到不同类的圣言仆人。

本节主要的难处在于其几个子节之间的关系。

有人提议将第一、第二个子节颠倒，如此则意思为："基督设立使徒等等，是为着事工的工作，其目的是成全圣徒并建立基督的身体。"虽然这意义尚通且贴切，但颠倒的作法是任意的。
另有人将各子节视为并列。"赐下这些职员，为要成全圣徒，为要各尽其职，为要建立基督的身体。"对此的反对是介词的变化（πρὸς, εἰς — εἰς）以及思想上的不协调——这些表达并不平行。
后两个子节可被置于第一个的从属之下。"基督设立事工，目的是预备圣徒作彼此服侍的工作"（参 εἰς διακονίαν τοῖς ἁγίοις，哥林多前书16:15），"并为着他身体的建立"。然而这假定 διακονία 有一个不适合上下文的意义。
另有人将带 εἰς 的两个子节视为对第一个子节的解释："基督设立这些职员，为要预备圣徒——有些为事工的工作，有些为着他身体的建立。"但这与本段的结构不符。它需要引入 τοὺς μὲν — τοὺς δὲ——"有些为这，有些为那"。
还有人将意义定为："为成全圣徒的缘故，基督设立这些职员担任事工的工作，担任建立他身体的职任。"第一个子节 πρὸς τὸν καταρτισμόν 表达所论任命的远端目的，εἰς — εἰς 表达近端目的。"事工的工作"是事工所执行的工作，即建立基督的身体。这最后一种看法也许是最好的。

加尔文说："他无法比把这效果归于圣言的事工，更加高举圣言的事工了。因为有什么工作能高过建造教会使其达到完全呢？因此那些忽略这方法、却盼望在基督里得以完全的人，是癫狂的——如那些谎称有圣灵秘密启示的狂热者；以及那些满足于私自读经、并想象自己无需教会事工的骄傲之人。"基督若设立了事工为要建立他的身体，那么要期望这目的以别的方式达成，便是徒然。

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英文原文

Ephesians 4:12

Having mentioned the offices Christ gave his church, the apostle states the end for which this gift was conferred — it was πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.

Both the meaning of the words and the relation of the several clauses in this verse, are doubtful. The word καταρτισμὸς, rendered perfecting, admits of different interpretations. The root ἄρω means to unite or bind together. Hence, ἄρτιος signifies united, complete, perfect; and the verb καταρτίζω is literally to mend, Matthew 4:21; to reduce to order, to render complete, or perfect, Luke 6:40; 2 Corinthians 13:11; to prepare or render fit for use, Hebrews 10:5; Hebrews 13:21. The substantive may express the action of the verb in the various modifications of its meaning. Hence it has been rendered here —

To the completion of the saints, i.e. of their number.
To their renewing or restoration.
To their reduction to order and union as one body.
To their preparation (for service).
To their perfecting.

This last is to be preferred because agreeable to the frequent use of the verb by this apostle, and because it gives the sense best suited to the context.

The word διακόνια, service, may express that service which one man renders to another — Luke 10:40, “with much serving;” or specially the service rendered to Christians, 1 Corinthians 16:15, “addicted themselves to the ministry of the saints;” or the official service of the ministry. Hence the phrase εἰς ἔργον διακονίς may mean ‘to the work of mutual service or kind offices,’ or to the work of the ministry — in the official sense. The latter is the common interpretation, and is to be preferred not only on account of the more frequent use of the word in that sense, but also on account of the connection, as here the apostle is speaking of the different classes of ministers of the word.

The principal difficulty connected with this verse concerns the relation of its several clauses.

Some propose to invert the first and second so that the sense would be, ‘Christ appointed the apostles, etc., for the work of the ministry, the design of which is the perfecting of the saints and the edifying of the body of Christ.’ But although the sense is thus good and pertinent, the transposition is arbitrary.
Others regard the clauses as coordinate. ‘These officers were given for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ To this is objected the change in the prepositions (πρὸς, εἰς — εἰς) and the incongruity of the thoughts — the expressions not being parallel.
The two latter clauses may be made subordinate to the first. ‘Christ has appointed the ministry with the view of preparing the saints, for the work of serving one another,’ (compare εἰς διακονίαν τοῖς ἁγίοις, 1 Corinthians 16:15) and for the edification of his body. This however assumes διακονία to have a sense unsuited to the context.
Others make the two clauses with ei)j explanatory of the first clause, ‘Christ appointed these officers for the preparation of the saints, some for the work of the ministry, and some for the edifying of his body.’ But this is inconsistent with the structure of the passage. It would require the introduction of τοὺς μὲν — τοὺς δὲ, ‘some, for this, and some, for that.’
Others again, give the sense thus, ‘For the sake of perfecting the saints, Christ appointed these officers to the work of the ministry, to the edification of his body.’ The first clause πρὸς τόν καταρτισμόν expresses the remote, εἰς — εἰς, the immediate end of the appointment in question. The “work of the ministry” is that work which the ministry performs, viz. the edifying of the body of Christ. This last view is perhaps the best.

“He could not,” says Calvin, “exalt more highly the ministry of the Word, than by attributing to it this effect. For what higher work can there be than to build up the church that it may reach its perfection? They therefore are insane, who neglecting this means hope to be perfect in Christ, as is the case with fanatics, who pretend to secret revelations of the Spirit; and the proud, who content themselves with the private reading of the Scripture, and imagine they do not need the ministry of the church.” If Christ has appointed the ministry for the edification of his body, it is in vain to expect that end to be accomplished in any other way.

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EPH 4:13

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以弗所书 4:13

事工不是一项暂时的制度，它要持续直到教会达到其崇高呼召的目标。这并不证明上述一切职分都是永久性的。按普遍的同意，先知是临时职员。要持续的，是事工，而不是那些特定的职分。教会的目标在此以三种等价的形式加以描述：

信与对神儿子之认识上同归于一。
一个完全的人。
基督长成的身量。
"直等到我们众人在真道上同归于一"——μέχρι καταντήσωμεν οἱ πάντες。此处所提的"众人"不是全人类，而是基督的众百姓。所指的不是从天下各方汇聚而来的万国，而是基督的身体——即上下文所论的圣徒的群体。教会正向着所标示的目标前行。我们的译本用"在……里面"，但希腊文是 εἰς τὴν ἑνότητα，故当译作"达于"或"直到"，正如以下子句中的 εἰς ἄνδρα τέλειον 和 εἰς μέτροv, κτλ.。"信的合一"是众人都要达到的目的。υἱοῦ τοῦ θεοῦ 这一属格，同等地属于 πίστις 和 ἐπίγνωσις。神儿子既是此处所论信的对象，也是所论认识的对象。许多注释家将"认识"与"信"理解为同义，因此将本子句的后半视为前半的解释："达于信的合一，即达于对神儿子的认识"。但这忽视了 καί 字。使徒说"信和认识"，将两者加以区分。事实上它们是不同的——无论关系多么紧密，无论一个字眼多么常用来代替另一个。信是认识的一种形式，因此可以由那字眼表达。但认识不是信的一种形式，因此不能由信来表达。认识是信的一个元素；但信在其独特意义上，不是认识的一个元素。此处所用的希腊字不是 γνῶσις 而是 ἐπίγνωσις。我们没有字眼能像德文中的 Kennen 与 Erkennen 那样表达这种区分。它不仅仅是"认知"，更是"认得"。信与认识——πίστις 与 ἐπίγνωσις——表达或包罗了那种心思状态的一切元素，而这心思状态是以神儿子——那成了肉身、爱我们为我们舍己、死在加略山十字架上、如今坐在天上宝座右边的神——为对象的。这种心思状态含括对他荣耀的领略、对他爱的得着，以及信靠和奉献。这种心思状态本身就是永生。它含括卓越、福乐，以及最高形式的活动——即我们最高能力的最高运用。"我们看见他时，便像他"。完全的认识便是完全的圣洁。因此，当整个教会达到这排除一切差异的完全认识时，便达到了目的。那时便要"带着属天的形状"。

信与认识的对象是"神儿子"。我们主的这一称呼，宣告他与父同本性，拥有同样的属性，配受同样的尊荣。若非如此，对基督作为神儿子的认识便不能成为永生；便不能充满、扩大、圣化并赐福心灵；便不能构成我们崇高呼召的目标——我们本性的完全成全。

使徒在此把"信的合一"作为完全的目标，引起人的惊奇，因为在以弗所书4:6，基督徒已被说成"如今"已有"一信"，正如他们有一主、一洗一样。有人试图以着重"众人"二字来解决这难题：教会的进步在于将一切人带到这种合一的状态。但保罗在以弗所书4:6已将"众人"包括在他的宣告之内。如果那一节中的"一信"与本节中的"信的合一"是同一回事，那么教会的起点与终点便是相同的。另有人说，"信与认识的合一"不是说众人都当在信与认识上联合，而是说众人都当达到那"信与认识被等同"的状态——信要消失在认识里。因此此处所指的合一，是信与认识之间的合一，而非信徒之间的合一。但这显然不自然。"我们众人达到合一"，只能意为"我们都联合为一"。这事其实并无真正的难题。合一是程度之事。教会现在、并且历来是一个身体，但他们的联合是何等不完全！我们的主为他的子民祷告叫他们合而为一，并不证明他们现在不是一。这里与其他事一样：圣洁是起点，圣洁也是终点。我们必须圣洁才能属于教会，然而圣洁又是教会最终的完全。如今"信的合一"局限于"首要的原则"；此处所设想的"信的合一"，是那含括完全的认识与完全的圣洁的完全合一。

"得以长大成人"——εἰς ἄνδρα τέλειον。这一子句是解释前一子句并确定其意义。完全就是目的；完全的成人。Τέλειος 意为 ad finem perductus（已被带到终点）；用于人时，意即成人，即一个已达到其作为人之发展终点的人。用于基督徒时，意即一个已达到其作为基督徒之发展终点的人（希伯来书12:23）；教会达到其发展终点、在荣耀中得以完全时，便是完全的。在哥林多前书13:10，τὸ τέλειοv 与 τὸ ἐκ μέρους 相对立，那里与这里一样，都指将来要达到的状态——"那时就全知道，如同主知道我一样"。

教会完全的标准，是完全效法基督。是要达到 εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ。这话是解释前一子句的。教会达到基督的丰盛时，便成为成人、完全的人。无论这些字眼在细节上当如何解释，大意是如此。ἡλικία 是指身量还是年龄，取决于上下文。大多数注释家在此偏好后者，因为前一子句中的 τέλειοs 意指成人——是就年龄而非身量而言，而下一节的 νήπιοs 意为孩童——是就年龄而非大小而言。

"基督的丰盛"一语，若按"神的丰盛"、"神性的丰盛"等短语的类比来解释，必是指基督所拥有或所赐的丰盛的卓越。而"基督丰盛的年龄"则指达到基督丰盛的年龄。参以弗所书3:19，那里信徒被称为"被充满，直到神一切的丰盛"。

然而，若所参照的是罗马书15:29"福音之福的丰盛"——意为"完全或丰盛的福"——这类表达的类比，则本段经文意即"基督的完全年龄（或身量）"。教会要成为一个完全的人，即达到基督完全成熟之身量。换言之，要完全效法他，像他完全一样。这种解释假定 πληρώματος 作形容词修饰 ἡλικίας，符合保罗笔法中一个常见特征——他常用这种方式将三个属格相连，其中之一作形容词性使用。参歌罗西书1:13，εἰς βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ——"他爱子的国"，代替"他所爱的儿子"；"丰盛的年龄"，代替"完全的年龄"。歌罗西书2:2、2:18；帖撒罗尼迦后书1:9。

此处所论教会前进的目标（terminus ad quem）是在今世还是在来世达到，注释家们意见分歧甚大。那些主张在今世达到的人，主要依靠下一节："我们要成为人，使我们不再作孩童"等等。要决定这问题，只需说明所设想的成全是什么。它是完全，而且是全教会的完全。我们要成为完全的人，要达到完全效法基督；并且我们众人都要达到这高标准。然而圣经从不将教会的成全描述为在今生发生。基督为教会舍己，为要将教会献给自己，作荣耀的教会，毫无玷污皱纹等类的病；但这献上不是在他第二次再来——在圣徒中得荣耀、在一切信他的人中被钦佩——之前发生的。上下文非但不反对，反而要求这种对使徒意义的看法。说我们必须达到完全才能长进，是不合宜的。但说完全被定为目标，为叫我们可常常竭力追求它，便并非不合宜。

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英文原文

Ephesians 4:13

The ministry is not a temporary institution, it is to continue until the church has reached the goal of its high calling. This does not prove that all the offices mentioned above are permanent. By common consent the prophets were temporary officers. It is the ministry and not those particular offices, that is to continue. The goal of the church is here described in three equivalent forms:

Unity of faith and knowledge of the Son of God.
A perfect man.
The measure of the stature of the fullness of Christ.
Till we all come to the unity, etc., μέχρι καταντήσωμεν οἱ πάντες. The all here mentioned is not all men, but all the people of Christ. The reference is not to the confluence of nations from all parts of the earth, but to the body of Christ, the company of saints of which the context speaks. The church is tending to the goal indicated.‹14› Our version has in unity, but the Greek is εἰς τὴν ἑνότητα, and therefore should be rendered to or unto, just as in the following clauses, εἰς ἄνδρα τέλειον and εἰς μέτρον, κτλ. The unity of faith is the end to which all are to attain. The genitive υἱοῦ τοῦ θεοῦ belongs equally to πίστις and ἐπίγνωσις. The Son of God is the object both of the faith and of the knowledge here spoken of. Many commentators understand knowledge and faith as equivalent, and therefore make the latter member of the clause explanatory of the former: ‘to the unity of the faith, that is, to the knowledge of the Son of God.’ But this overlooks the καὶ. The apostle says, “faith and knowledge.” Thus distinguishing the one from the other. And they are in fact different, however intimately related, and however often the one term may be used for the other. Faith is a form of knowledge, and therefore may be expressed by that word. But knowledge is not a form of faith, and therefore cannot be expressed by it. Knowledge is an element of faith; but faith, in its distinctive sense, is not an element of knowledge. The Greek word here used is not γνῶσις but ἐπίγνωσις. We have no word to express the distinction as the Germans have in their Kennen and Erkennen. It is not merely cognition but recognition. Faith and knowledge πίστις and ἐπίγνωσις express or comprehend all the elements of that state of mind of which the Son of God, God manifested in the flesh, who loved us and gave himself for us, who died on Calvary and is now enthroned in heaven, is the object. A state of mind which includes the apprehension of his glory, the appropriation of his love, as well as confidence and devotion. This state of mind is in itself eternal life. It includes excellence, blessedness, and the highest form of activity, i.e. the highest exercise of our highest powers. We are like him when we see him. Perfect knowledge is perfect holiness. Therefore when the whole church has come to this perfect knowledge which excludes all diversity, then it has reached the end. Then it will bear the image of the heavenly.

The object of faith and knowledge is the Son of God. This designation of our Lord declares him to be of the same nature with the Father, possessing the same attributes and entitled to the same honor. Were this not the case the knowledge of Christ as the Son of God, could not be eternal life; it could not fill, enlarge, sanctify, and render blessed the soul; nor constitute the goal of our high calling; the full perfection of our nature.

It has excited surprise that the apostle should here present unity of faith as the goal of perfection, whereas in Ephesians 4:6, Christians are said now to have “one faith,” as they have one Lord and one baptism. Some endeavor to get over this difficulty by laying the emphasis upon all. The progress of the church consists in bringing all to this state of unity. But Paul includes all in his assertion in Ephesians 4:6. And if the “one faith” of that verse, and “unity of faith” here are the same, then the starting point and the goal of the church are identical. Others say that “the unity of faith and knowledge” means not that all should be united in faith and knowledge, but that all should attain that state in which faith and knowledge are identified — faith is to be lost in knowledge. The unity, therefore, here intended, is unity between faith and knowledge, and not the unity of believers. But this is evidently unnatural. “We all come to unity,” can only mean, “we are all united.” There is no real difficulty in the case. Unity is a matter of degrees. The church is now and ever has been one body, but how imperfect is their union! Our Lord’s praying that his people may be one, does not prove that they are not now one. It is here as in other cases. Holiness is the beginning and holiness is the end. We must be holy to belong to the church, and yet holiness is the ultimate perfection of the church. The unity of faith is now confined to the first principles; the unity of faith contemplated in this place is that perfect unity which implies perfect knowledge and perfect holiness.

Unto a perfect man, εἰς ἄνδρα τέλειον. This clause is explanatory of the former and determines its meaning. Perfection is the end; perfect manhood. Τέλειος signifies ad finem perductus; when used of a man, it means an adult, one who has reached the end of his development as a man. When applied to a Christian it means one who has reached the end of his development as a Christian, Hebrews 12:23; and the church is perfect when it has reached the end of its development and stands complete in glory. In 1 Corinthians 13:10, τὸ τέλειον stands opposed to τὸ ἐκ μέρους, and there as here indicates the state which is to be attained hereafter when we shall know even as we are known.

The standard of perfection for the church is complete conformity to Christ. It is to attain εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ. These words are explanatory of the preceding. The church becomes adult, a perfect man, when it reaches the fullness of Christ. However these words may be explained in detail, this is the general idea. Whether ἡλικιά means stature or age depends upon the context. Most commentators prefer the latter signification here, because τέλειος in the preceding clause means adult, in reference to age rather than to stature, and νήπιος in the following verse means a child as to age and not as to size.

If the phrase “fullness of Christ,” be explained according to the analogy of the phrases “fullness of God,” “fullness of the Godhead,” etc., it must mean the plenitude of excellence which Christ possesses or which he bestows. And the “age of the fullness of Christ,” means the age at which the fullness of Christ is attained. Compare Ephesians 3:19, where believers are said to be filled unto the fullness of God.

If, however, reference is had to the analogy of such expressions as “fullness of the blessing of the Gospel,” Romans 15:29, which means ‘the full or abundant blessing,’ then the passage before us means ‘the full age (or stature) of Christ.’ The church is to become a perfect man, i.e. it is to attain the measure of the full maturity of Christ. In other words, it is to be completely conformed to him, perfect as he is perfect. This interpretation which supposes πληρώματος to qualify adjectively ἡλικίας, is in accordance with a familiar characteristic of Paul’s style, who frequently connects three genitives in this way, the one governing the others, where one is to be taken adjectively. See Colossians 1:13, εἰς βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ, “Son of his love,” for ‘his beloved Son’; “age of fullness,” for ‘full age.’ Colossians 2:2, Colossians 2:18; 2 Thessalonians 1:9.

Commentators are much divided on the question whether the goal, the terminus ad quem of the church’s progress here spoken of, is to be attained in this world or the next. Those who say it is to be attained here, rely principally on the following verse: ‘We are to become men in order that we should be no longer children,’ etc. To determine this question it would seem to be enough to state what the contemplated consummation is. It is perfection, and perfection of the whole church. We are to become perfect men, we are to attain complete conformity to Christ; and we are all to reach this high standard. The Bible, however, never represents the consummation of the church as occurring in this life. Christ gave himself for the church that he might present it to himself a glorious church without spot or wrinkle, but this presentation is not to take place until he comes a second time to be glorified in the saints and admired in all them that believe. The context instead of forbidding, demands this view of the apostle’s meaning. It would be incongruous to say we must reach perfection in order to grow. But it is not incongruous to say that perfection is made the goal in order that we may constantly strive after it.

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EPH 4:14

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以弗所书 4:14

上文所述，已足以说明本节与上文之间的关联，即由 ἵνα（为要）所引出的关系。本节及以下数节并非从属于第13节，仿佛含义是「我们要达到完全，为要长大」——而是平行的关系——全部指向以弗所书 4:12 所述设立的职事的目的。在所追求的成熟完全与我们目前的光景之间，有一段成长的过程——而基督设立此职事，正是要把教会带至此终点，为要叫我们不再作小孩子，乃要不断长进。这一居间的目的在本节是消极地表达，而在第15、16节则是积极地表达。我们不当继续作小孩子（以弗所书 4:13），而当不断朝向成熟迈进（以弗所书 4:15、4:16）。此处所描绘小孩子的特征，乃是其不稳定以及容易被欺骗、被引诱偏离。前者（不稳定）借由将他们比作一艘无舵之船，被波浪抛掷翻腾、被一切风吹来吹去——κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ——来描绘；又比作两样不稳定之物：无定的波浪，与被风驱动的物件。使徒在希伯来书 13:9 用几乎相同的比喻劝勉信徒不要「被那诸般怪异的教训勾引了去」。使徒雅各也将不坚定的人比作「被风吹动翻腾的的海中波浪」（雅各书 1:6）。以弗所书 4:13 所论完全的主要要素之一，乃是在真理上的坚定；因此与之相对的不完全状态，便被描述为不稳定、容易被一切教义之风吹动翻腾。

小孩子不仅不稳定，也容易受欺。他们很容易成为诡诈狡猾之人的猎物。所以使徒加上：ἐν τῇ κυβείᾳ τῶν ἀνθρώπων，借着（ἐν 为工具用法）人的诡计。Κυβείᾳ 出于 κυβός（cube，骰子），意为掷骰子之戏；其中充满种种欺骗手法，因此该字引申为诡诈或欺骗。此词由下一短语 ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν τῆς πλάνης 加以解释；按路德的译法，意即 Tauscherei damit sie uns erschleichen zu verführen，即他们用以暗中潜入、引我们入迷途的诡诈。所谓「诡计」（κυβείᾳ），乃是诱惑人或谬误者所使用的伎俩。介词 πρὸς 可意为「照着」——即「照着谬误所使用的诡计；或谬误所特有的诡计」。它也可按其常见用法指方向或趋向——即「指向谬误之诡计的诡诈」，意即旨在引诱的诡计。两种译法意义相同。Μεθοδείᾳ 一字只见于此处与以弗所书 6:11——在后者中其复数形式被译作「诡计」；「魔鬼的诡计」。此字源于 μεθοδεύω（μετὰ ὁδός），意为跟随、追踪某人，如野兽追踪其猎物。因此其名词形式意指那些企图设伏或捕获之人的诡计或手段。

在这一点上，有两件事几乎不容忽视。其一是使徒对真理的高度重视；其二则是谬误的邪恶。没有对真理的认识与相信，圣洁是不可能的；完全的圣洁，如以弗所书 4:13 所教导，意味着完全的认识。因此谬误是邪恶的。宗教上的谬误既源于道德之恶，也产生道德之恶。在圣经中，「假师傅」总是被说成坏的——自私、恶毒或诡诈。这一原则附带地提供了最可靠的真理判准之一。那些敬虔之人所持守的、为属灵人、谦卑人和圣洁人所珍视的教义，便是真的。这正是传统所唯一真正具有的权威。在本段中，使徒将偏离真理归因于谬误或假师傅所特有的诡诈与欺骗。在罗马书 16:17、16:18；哥林多后书 2:17；哥林多后书 11:13；加拉太书 2:4；歌罗西书 2:8、2:18 中，那些引诱人离弃信仰的人都被赋予同样的品格。因此谬误决非无害，假师傅也绝非无辜。然而有两项考虑当能保证我们在运用这些原则时保持节制与温和。其一，虽然谬误意味着罪，但正统信仰并不总意味着圣洁。人有可能「以不义持守真理」；有可能有 speculative faith 而无爱心。对神对人都最为冒犯的品格，莫过于一种心怀恶毒的真理狂热者。另一项考虑是，人常常比他们的信条更好。即，他们赖以活着的教义，比他们口里承认的教义更接近真理。他们因对字词附以错误意义而自欺，似乎拒绝了真理，实则只是拒绝了自己的误解。常言道：人的祷告比他们的信条更正统。

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英文原文

Ephesians 4:14

What has been said may be sufficient to indicate the connection between this and the preceding verses, as indicated by ἵνα (in order that). This and the following verses are not subordinate to the 13th, as though the sense were, ‘we are to reach perfection in order to grow,’ — but they are coordinate — all relating to the design of the ministry mentioned in Ephesians 4:12. Between the full maturity aimed at, and our present state is the period of growth — and Christ appointed the ministry to bring the church to that end, in order that we should be no longer children but make constant progress. This intermediate design is expressed negatively in this verse and affirmatively in the 15th and 16th. We are not to continue children, Ephesians 4:13, but constantly to advance toward maturity, Ephesians 4:15, Ephesians 4:16. The characteristic of children here presented is their instability and their liability to be deceived and led astray. The former is expressed by comparing them to a ship without a rudder, tossed to and fro by the waves, and driven about by every wind — κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ — or to two unstable things, a restless wave, and something driven by the wind. In the use of much the same figure the apostle in Hebrews 13:9 exhorts believers not “to be carried away with diverse and strange doctrines.” And the apostle James compares the unstable to “a wave of the sea driven with the wind and tossed,” James 1:6. One of the principal elements of the perfection spoken of in Ephesians 4:13, is stability in the truth; and, therefore. the state of imperfection as contrasted with it is described as one of instability and liability to be driven about by every wind of doctrine.

Children are not only unstable but easily deceived. They are an easy prey to the artful and designing. The apostle therefore adds: ἐν τῇ κυβείᾳ τῶν ἀνθρώπων, through (ἐν being instrumental) the artifice of men. Κυβείᾳ is from κυβός (cube, die) means dice-playing; in which there are many arts of deception, and therefore the word is used for craft or deceit. It is explained by the following phrase, ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν τῆς πλάνης, which, according to Luther’s version, means Tauscherei damit sie uns erschleichen zu verfuhren, the cunning with which they track us to mislead. The artifice (κυβείᾳ) is that craft which is used by seducers or errorists. The preposition πρὸς may mean according to. ‘Cunning according to the craft which error uses; or which is characteristic of error.’ Or it may agreeably to its common force indicate direction or tendency. ‘The cunning which is directed to the craft of error, i.e. that craft which is designed to seduce.’ The sense is the same. The word μεθοδεία occurs only here and in Ephesians 6:11 — where in the plural form it is rendered wiles; “the wiles of the devil.” It is derived from μεθοδεύω (μετὰ ὁδός), to follow anyone, to track him, as a wild animal its prey. Hence the substantive means the cunning or craft used by those who wish to entrap or capture.

There are two things in this connection which can hardly escape notice. The one is the high estimate the apostle places on truth; and the other is the evil of error. Holiness without the knowledge and belief of the truth, is impossible; perfect holiness implies, as Ephesians 4:13 teaches, perfect knowledge. Error, therefore, is evil. Religious error springs from moral evil and produces it. “False teachers” are in Scripture always spoken of as bad, as selfish, malignant, or deceitful. This principle furnishes incidentally one of the surest of the criteria of truth. Those doctrines which the good hold, which are dear to the spiritual, to the humble and the holy, are true. This is the only real authority which belongs to tradition. In this passage the apostle attributes departure from the truth to the cunning and deceit which are characteristic of error, or of false teachers. In Romans 16:17, Romans 16:18; 2 Corinthians 2:17; 2 Corinthians 11:13; Galatians 2:4; Colossians 2:8, Colossians 2:18, the same character is given of those who seduce men from the faith. Error, therefore, can never be harmless, nor false teachers innocent. Two considerations however should secure moderation and meekness in applying these principles. The one is, that though error implies sin, orthodoxy does not always imply holiness. It is possible “to hold the truth in unrighteousness;” to have speculative faith without love. The character most offensive to God and man is that of a malignant zealot for the truth. The other consideration is, that men are often much better than their creed. That is, the doctrines on which they live are much nearer the truth, than those which they profess. They deceive themselves by attaching wrong meaning to words, and seem to reject truth when in fact they only reject their own misconceptions. It is a common remark that men’s prayers are more orthodox than their creeds.

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EPH 4:15

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以弗所书 4:15

这些话并非与本题无关；因为使徒一面谴责信仰上的一切动摇，一面斥责假师傅的诡诈，随即加上要在爱心中持守真理的命令。他所要求的，不是仅仅在纯正教义上坚定，而是信心与爱心相结合。唯一能救人、有益的信心，乃是那借着爱心运行、并洁净人心的信心。

ἀληθεύοντες δὲ ἐν ἀγάπῃ——我们的译本译作「用爱心说诚实话」。但这并不切合上下文。本句与以弗所书 4:14 所说的相对立。我们不该作被一切教义之风吹动翻腾的小孩子，乃要在认信并相信真理上坚定。这种为上下文所要求的解释，也为 ἀληθεύειν 一字的用法所支持；该字不仅意为「说诚实话」，也意为「作 ἀληθής」——即坦率、正直、真实、持守真理。此处所默想的真理，乃是神的真理、福音的真理——这是我们要认信并持守的。ἐν ἀγάπῃ 几个字通常也是恰当地连于 ἀληθεύοντες——「在爱心中持守真理」。然而，它们也可连于下文，意思是「让我们在爱心中长进」。但这样便使分词过于孤立，也不为字词的位置所支持。况且，下一节（原属同一句的一部分）有 αὔξησιν ποιεῖται εἰς οἰκοδομὴν ἐν ἀγάπῃ，若采此解便成同一观念的无谓重复。

我们要「长进到他（原文作：归向他）里面」，εἰς αὐτόν。当参照以弗所书 4:13 中 εἰς ἄνδρα τέλειον、εἰς μέτρον ἡλικίας 等说法来解释。这些都是表达同一观念的不同方式——效法基督乃是当达到的目标。我们要长进，以致效法他；τά πάντα——凡事如此。他，「就是元首基督」。我们要效法我们的元首——因为他是我们的元首，即因他与我们之间亲密的联合。这比喻略有一点混淆：一方面把基督作为我们要效法的模型，另一方面又把他作为我们要被其生命所渗透的元首；但这并不构成对这一解释的严重反对——因为这解释是上下文所要求的。

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英文原文

Ephesians 4:15

These remarks are not foreign to the subject; for the apostle, while condemning all instability with regard to faith, and while denouncing the craft of false teachers, immediately adds the injunction to adhere to the truth in love. It is not mere stability in sound doctrine, but faith as combined with love that he requires. The only saving, salutary faith is such as works by love and purifies the heart.

Ἀληθεύοντες δὲ ἐν ἀγάπῃ our version renders “but speaking the truth in love.” But this does not suit the context. This clause stands opposed to what is said in Ephesians 4:14. We are not to be children driven about by every wind of doctrine, but we are to be steadfast in professing and believing the truth. This interpretation which is demanded by the connection is justified by the usage of the word ἀληθεύειν, which means not only to speak the truth, but also to be ἀληθής in the sense of being open, upright, truthful, adhering to the truth. And the truth here contemplated is the truth of God, the truth of the Gospel, which we are to profess and abide by. The words ἐν ἀγάπῃ are commonly and properly connected with ἀληθεύοντες, “professing the truth in love.” They may however be connected with the following word, so as to give the sense, “let us increase in love.” But this leaves the participle too naked, and is not indicated by the position of the words. Besides, in the next verse, which is part of the same sentence, we have αὔξησιν ποιεῖται εἰς οἰκοδομὴν ἐν ἀγάπῃ, which would be a needless repetition of the same idea.

We are “to grow up into (rather unto) him,” εἰς αὐτὸν. This is to be explained by a reference to the expressions εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας, κτλ. in Ephesians 4:13. These are different forms of expressing the idea that conformity to Christ is the end to be attained. We are to grow so as to be conformed to him, τὰ πάντα, as to all things. Him, “who is the head, viz. Christ.” We are to be conformed to our head — because he is our head, i.e. because of the intimate union between him and us. The slight confusion in the metaphor which presents Christ as the model to which we are to be conformed, and the head with whose life we are to be pervaded, is no serious objection to this interpretation, which is demanded by the context.

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EPH 4:16

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以弗所书 4:16

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。教会是基督的身体；他是元首。身体要增长。关于这增长，使徒说——

它是「从他」（ἐξ οὗ）而来。他是因果之源，一切生命与能力都从他流出。
它有赖于身体一切肢体借着合适的纽带与元首之间的亲密联合。
它是相称的、均衡的。
它是爱心中的增长。

这就是本段的大意；虽然对其中一些用词的意义，以及各子句之间的关系，意见颇为分歧。

先论字义：Συναρμολογέω（ἁρμός 与 λέγω）意指将一事物的各部分绑在一起。它用于建筑（以弗所书 2:21），也用于人体。两种情形都包含彼此契合的部分之间的联合。它在此处尤为贴切，因为教会被比作由许多密切相连的肢体所组成的身体。Συμβιβάζω，带在一起、召集、连接；转意为「在心思上结合」。它本来用于把人带到一起，使他们和好或在友谊中联合。所以它有助说明前一词。教会按比喻是由许多关节或肢体所组成的身体；按字面则是一群彼此亲密联合的信徒。因此使徒兼用两词以指教会。Ἀφή（ἅπτω）本义为「接触」，触觉。故借代为「触感」。因此 διά πάσης ἀφῆς τῆς ἐπιχορηγίας 可意为「借着每一个相助的感觉或经历」。但此字有时作「纽带」「关节」之意。歌罗西书 2:19 的平行经文 διά τῶν ἀφῶν καὶ συνδέσμων——「借着关节和纽带」——似乎在此处决定性地支持此义。Ἐπιχορηγία（χορηγέω, χορός, ἄγω）一字意为供应、扶助，本身并无难处。唯一的问题是：所说的是甚么供应或贡献？这个所有格有何作用？此字可指身体的组成肢体彼此互相所提供的帮助。路德便是如此，他将本句意译为——durch alle Gelenke, dadurch eins dem andern Handreichung thut——借着每一个关节，使一个肢体帮助另一个。或者，它可指从元首基督所领受之生命影响力的供应。「借着每一个供应的关节」便意为：借着作为供应之手段的每一个关节或纽带。歌罗西书 2:19 的平行经文支持后一看法。那里说：τὸ σῶμα διὰ τῶν ἀφῶν ἐπιχορηγούμενον——身体借着关节得着供应而得滋养。滋养与维持的影响力——ἐπιχορηγία——在这种情形中无疑是从基督流出的；所以对本段也应作同样的解释。至于此格的作用，有人视为同位所有格。「供应的关节或纽带」便意为：作为供应的纽带。基督所赐的属神影响，便是他身体各肢体得联合的纽带。这话本身真实，但歌罗西书 2:19——这段较为清楚的经文，必须成为我们解释本段的指引——说供应是 διά τῶν ἀφῶν——「借着关节」。所以此处平行的短语 διά πάσης ἀφῆς τῆς ἐπιχορηγίας 必须意为：「借着每一个为供应的关节」；即作为属神影响之手段或渠道的关节。此处所说的「纽带」与「供应」之间有明显的区分。后者是赐给教会各部分的属神生命或圣灵；前者（ἀφαί）则是各种属灵恩赐与职事，这些被作为属神交通的渠道或手段。

第二点要考虑的是本段各子句之间的关系。Διά πάσης ἀφῆς 等等的子句，可与本节最后一句 αὔξησιν ποιεῖται 相连。如此其意便是：「身体借着每一个供应的关节，使自己增长。」这意义正确且合上下文。然而这并非最自然的构造。句中各成员的相对位置有利于将此子句系于前面的分词。「身体借着每一个供应的关节被联络在一起、被联合」。歌罗西书的平行经文决定这正是使徒之意。他在那里把身体的联合，而非身体的增长，归于他所说的纽带（ἀφαί）。他将身体描述为 συμβιβαζόμενον διὰ τῶν ἀφῶν；所以此处紧相并列的 συμβιβαζόμενον διὰ πάσης ἀφῆς 应当连在一起。

「照着各体的功用，发生功效」一语，可有三种构造。它可与前面的分词相连——「借着每一个供应的关节，照着……发生功效，被联络在一起」——συμβιβαζόμενον διὰ——κατά。或者可与前面的字相连——ἐπιχορηγίας κατ ̓ ἐνέργειαν——「供应是照着每一部分的功效」。或者第三，可与 αὔξησιν ποιεῖται 相连——增长是照着……的功效。后两种译法之间难以决定。支持第二种的理由是字词的位置，以及比喻的贴切。说「属神的影响是照着每一部分的功效」——即照着其容量与功用——比说「增长是照着……的功效」更为自然。身体的增长，乃由于渗透其中的生命影响力，而非由于各成员的效率。不过两种译法都包含对称发展之意。

身体——便叫身体增长，即叫自己增长。名词因句子之长而重复。这增长是「在爱中的建立」，即与爱相连的。爱乃是教会迈向其成全的过程中所处的元素。

因此，正如人的身体借着从元首经过适当渠道而来的生命力被绑在一起，并按每一肢体和器官的功用分配到各部分，而不断迈向成熟；照样，教会作为一身，借着从其元首基督流出的属神影响，经过适当渠道而被联合，并按每一成员独特的容量与功用分配给他，便不断迈向完全。又正如在人的身体中，任何一个肢体，无论是手是脚，若不与身体联合便不能存活、不能增长；照样，与基督奥秘身体的联合，乃是每一个别信徒增长的不可缺乏的条件。Fallitur ergo siquis seorsum crescere appetit.——加尔文。再者，正如在人的身体中，有某些渠道，使生命影响力从头流到肢体，且为这传递所必需；照样，也有某些神所设立的途径，用以将圣灵从基督分配到他身体的各肢体。这些借以维持教会并推动其前进的属神影响之渠道是甚么，在以弗所书 4:11 有清楚说明；使徒在那里说：「基督所赐的有使徒，有先知；有传福音的；有牧师和教师，为要成全圣徒。」所以，正是借着话语的职事，属神的影响才从元首基督流到他身体的一切肢体；因此，话语的职事在哪里缺失，属神的影响也在哪里缺失。这并不是说，职事——作为人或作为职事——是圣灵通往教会肢体的渠道，以致没有他们的职事介入，便无人能得圣灵的分赐。它的意思是：职事作为真理的分赐者，是属神交通的渠道。借着启示与默示的恩赐，基督设立了某些人为使徒、某些人为先知，以传达并记录他的真理；借着他圣灵内在的呼召，他使某些人作传福音的，使某些人作牧师，以不断传讲并谆谆教诲这真理。而（就成年人而言）唯独在与这样启示、这样传讲的真理相连之中，圣灵才被分赐。所以，职事——使徒、先知、传福音的、教师——乃是为着教会的建立而赐下的，为要传达那唯独与之相连才赐下圣灵的真理。

这一切，罗马教加以曲解。她说：她所谓的使徒——即那些高级教职——是圣灵的渠道，先是流向祭司，然后流向百姓；并且这交通不是借着真理，而是借着接触——借着按手。所以无人能与他们相联合而得与基督相连，也无人能不与他们相通而存活。谬误常常是真理的讽刺画。

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英文原文

Ephesians 4:16

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 to the edifying of itself in love. The church is Christ’s body; he is the head. The body grows. Concerning this growth the apostle says —

It is from him, (ἐξ οὗ) He is the causal source, from whom all life and power are derived.
It depends on the intimate union of all the parts of the body with the head by means of appropriate bonds.
It is symmetrical.
It is a growth in love.

Such is the general meaning of this passage; though there is much diversity of opinion as to the meaning of some of the terms employed, and as to the relation of the several clauses.

First as to the meaning of the words: Συναρμολογέω (ἁρμός and λέγω) to bind together the several parts of any thing. It is used of a building, Ephesians 2:21, and of the human body. In both cases there is a union of parts fitted to each other. It is peculiarly appropriate here, as the church is compared to the body composed of many members intimately connected. Συμβιβάζω, to bring together, to convene, to join; figuratively, to combine mentally. It is properly used of bringing persons together, so as to reconcile them, or to unite them in friendship. It therefore serves to explain the preceding term. The church is figuratively a body composed of many joints or members; and literally, it is a company of believers intimately united with each other. Hence the apostle uses both terms in reference to it. Ἁφή (ἁπτώ) properly means touch, the sense of touch. Hence metonymically feeling. Therefore διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας may mean, ‘by every feeling, or experience of aid.’ The word however is sometimes used in the sense of band or joint. The parallel passage in Colossians 2:19, διὰ τῶν ἁφῶν καί συνδέσμων, by joints and bands, seems to be decisive for that sense here. The word ἐπιξορηγία (χορηγέω, χορός, ἄγω) supply, aid, has no difficulty in itself. The only question is what aid or contribution is meant, and what is the force of the genitive. The word may refer to the mutual assistance furnished each other by the constituent members of the body. Thus Luther, who paraphrases the clause in question — durch alle Gelenke, dadurch eins dem andern Handreichung thut — by every joint whereby one member aids another. Or it may refer to the supplies of vital influence received from Christ the head. “Through every joint of supply,” then means, through every joint or band which is the means of supply. The parallel passage in Colossians 2:19, is in favor of the latter view. There it is said: τὸ σῶμα διὰ τῶν ἁφῶν ἐπιχορηγούμενον, the body receiving nourishment supplies through the joints or bands. The nourishing and sustaining influence, the ἐπιχορηγία, is certainly in this case that which flows from Christ, and therefore the same interpretation should be given to the passage before us. As to the force of the case, it is by some taken as the genitive of apposition. “Joint or band of supply,” would then mean, the band which is a supply. The divine influence furnished by Christ is the bond by which the members of his body are united. This is true, but in Colossians 2:19, which, being the plainer passage, must be our guide in interpreting this, the supply is said to be διὰ τῶν ἁφῶν, through the joints. Here, therefore, the parallel phrase διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας, must mean, ‘through every joint for supply’; that is, which is the means or channel of the divine influence. There is an obvious distinction between “the bands” and “the aid” here spoken of. The latter is the divine life or Holy Spirit communicated to all parts of the church; the former (the ἁφαί) are the various spiritual gifts and offices which are made the channels or means of this divine communication.

The second point to be considered is the relation of the several clauses in this passage. The clause διὰ πάσης ἁφῆς, κτλ. may be connected with the last clause of the verse, αὔξησιν ποιεῖται. The sense would then be, ‘The body by means of every joint of supply makes increase of itself.’ This sense is correct and suited to the context. This however is not the most natural construction. The relative position of the members of the sentence is in favor of referring this clause to the preceding participles. ‘The body joined together and united by means of every joint of supply.’ The parallel passage in Colossians determines this to be the apostle’s meaning. He there refers the union of the body, and not its growth, to the bands (ἁφαί) of which he speaks. He describes the body as συμβιβαζόμενον διὰ τῶν ἁφῶν, and therefore here συμβιβαζόμενον διὰ πάσης ἁφῆς, which are in juxtaposition, should go together.

The clause, “according to the effectual working in the measure of every part,” admits of three constructions. It may be connected with the preceding participles — “joined together by every joint of supply according to the working, etc.,” συμβιβαζόμενον διὰ — κατὰ. Or it may be connected with the preceding words, ἐπιχορηγίας κατ ̓ ἐνέργειαν, — ‘the supply is according to the working of each particular part.’ Or thirdly, it may be connected with αὔξησι ποιεῖται; the increase is according to the working, etc. It is hard to decide between these two latter methods. In favor of the second is the position of the words — and also the congruity of the figure. It is more natural to say that the divine influence is according to the working of every part, i.e. according to its capacity and function; than to say, “the growth is according to the working, etc.” The increase of the body is due to the living influence which pervades it, and not to the efficiency of the several members. In either case, however, the idea of symmetrical development is included.

The body — maketh increase of the body, i.e. of itself. The substantive is repeated on account of the length of the sentence. This increase is an edification in love, i.e. connected with love. That is the element in which the progress of the church to its consummation is effected.

As then the human body, bound together by the vital influence derived from the head through appropriate channels and distributed to every member and organ according to its function, constantly advances to maturity; so the church, united as one body by the divine influence flowing from Christ its head through appropriate channels, and distributed to every member according to his peculiar capacity and function, continually advances towards perfection. And as in the human body no one member, whether hand or foot, can live and grow unless in union with the body; so union with the mystical body of Christ is the indispensable condition of growth in every individual believer. Fallitur ergo siquis seorsum crescere appetit. — Calvin. And further, as in the human body there are certain channels through which the vital influence flows from the head to the members, and which are necessary to its communication; so also there are certain divinely appointed means for the distribution of the Holy Spirit from Christ to the several members of his body. What these channels of divine influence are, by which the church is sustained and carried forward, is clearly stated in Ephesians 4:11, where the apostle says, “Christ gave some, apostles; and some, prophets; and some evangelists; and some, pastors and teachers, for the perfecting of the saints.” It is, therefore, through the ministry of the word that the divine influence flows from Christ the head to all the members of his body, so that where that ministry fails the divine influence fails. This does not mean that the ministry as men or as officers are the channels of the Spirit to the members of the church, so that without their ministerial intervention no man is made a partaker of the Holy Ghost. But it means that the ministry as dispensers of the truth are thus the channels of divine communication. By the gifts of revelation and inspiration, Christ constituted some apostles and some prophets for the communication and record of his truth: and by the inward call of his Spirit he makes some evangelists and some pastors for its constant proclamation and inculcation. And it is only (so far as adults are concerned) in connection with the truth, as thus revealed and preached, that the Holy Ghost is communicated. The ministry, therefore, apostles, prophets, evangelists and teachers, were given for the edification of the church, by the communication of that truth in connection with which alone the Holy Ghost is given.

All this Rome perverts. She says that prelates, whom she calls apostles, are the channels of the Holy Spirit, first to the priests and then to the people; and that this communication, is not by the truth, but tactual, by the laying on of hands. No one therefore can be united to Christ except through them, or live except as in communion with them. Thus error is always the caricature of truth.

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EPH 4:17

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以弗所书 4:17-5:2

分析

本段首先包含一个关于圣洁的总括性劝勉（以弗所书 4:17-24），其次包含关于各项具体本分的吩咐（以弗所书 4:25 起）。与使徒一贯的作风相符，这劝勉先以否定的形式出现，即不可效法外邦人的行事为人（以弗所书 4:17-19），其次以肯定的形式出现，即要照着基督所教导他们的而行（以弗所书 4:20-24）。外邦人存虚妄的心行事，即处于道德与属灵上的虚妄状态中，对自己所作的事、所走的路一无所知（以弗所书 4:17）；因为他们心思昏暗，因着心里的无知、心里的刚硬，便与神所赐的生命隔绝了（以弗所书 4:18）；这一点可由他们将自己交托给污秽与贪婪而得证实（以弗所书 4:19）。基督徒的行事则与此相反——因为信徒已经受教。真理内住其中，取代了无知，既光照又洁净。因此他们被引导脱去旧人，并穿上新人，这新人越来越多地照着神的形像被更新（以弗所书 4:20-24）。所以，他们必须弃绝谎言，说实话（以弗所书 4:25）；远离怒气，谨慎防范将任何便利给魔鬼（以弗所书 4:26、27）。不可偷窃，却要勤勉并慷慨（以弗所书 4:28）。远避一切败坏人的言语，使言语能造就人，免得叫圣灵担忧（以弗所书 4:29、30）。他们不应存恶毒的意念，而当操练并显出温柔、仁慈、宽恕的性情，在这事上效法神（以弗所书 4:31）。

注释

以弗所书 4:17

使徒在前段已教导：基督定意让自己的教会完全效法他自己，并为此目的作了预备；作为自然的结果，他郑重地吩咐那些自称是基督徒的人，要按照这一崇高的呼召而活。“所以我主里说、这话我指着主作见证、你们以后不要再像外邦人存虚妄的心行事。” 在此处，作见证就是郑重地吩咐，正如一个人请神为他所说之话的真实与重要性作见证一样。Μαρτυρέω 是作见证人，而 μαρτύρομαι 是请人作见证。此处用的是后者。在主里，意即与主相交。保罗说话如同一个能进入基督心思、知晓其旨意、因而能奉他名发言的人。这里的劝勉是：不可像外邦人那样行事。在圣经用语中，行（walk）囊括了生命在内在外、可见与不可见的一切表现，并不仅仅指外面的行为。圣经说人与神同行，所指的多是灵魂与造物主之间隐密的相交，过于外面的生活。所以此处使徒吩咐我们当避免的“行”，既是外邦人所表现于外的样式，也是那显于外的生活方式所反映的内在生命。

他们“存虚妄的心行事”（in the vanity of their mind）。新约的语言既是犹太人的语言，便或多或少受希伯来用法的影响；而希伯来词汇的用法当然又受使用这语言之民的哲学与神学所塑造。有两条原则显然对一大类希伯来词汇的意义——因而也对与之对应的希腊词汇的意义——产生了影响。其一，是灵魂的合一性：这合一性禁止我们在认知与情感机能之间——即在悟性与心之间——作如我们哲学中所假定的那样截然分明的区分。在希伯来文中，同一个词既指我们通常区分为不同机能的东西。圣经说到“明白的心”（understanding heart），也说到“悟性的欲望”（the desires of the understanding），以及“心里的思念”（the thoughts of the heart）。圣经承认：在我们的认知中含有感情的成分，在我们的感情中也含有悟性的成分。按照圣经的人类学，以为心可以败坏而理智却不受影响，这种想法就如同灵魂这一部分快乐、那一部分痛苦，一部分得救、另一部分灭亡一样，是不协调的。

另一条与前者密切相关的原则，是真理在道德与属灵上的卓越。真理不只是思辨性的、认知的对象而已，它具有道德之美。因此在圣经用语里，知识包含爱，智慧包含良善，愚妄包含罪；智慧人是圣徒，愚妄人是恶人。真理与圣洁如光与热结合于同一线之中，缺一不可。认识神就是永生；没有神的知识便是全然败坏。圣徒是光明之子，恶人是黑暗之子。蒙光照便是被更新，被蒙瞎便是被弃绝。圣经一贯如此启示。

因此，本段中的 νοῦς（心、心思）并非单指理智而排除感情，也非单指感情而排除理智。它包括二者：理性、悟性、良心、情感尽都被此词所涵盖。这些属灵活动的样式有时特指其一，有时特指另一，但在本处所指的乃是全人。μάταιος（虚妄）一字按上文所引的圣经用法，兼含道德与理智上的无价值或虚妄。这虚妄所论及的，乃是 νοῦς 一字下所包括的一切，即悟性与心二者。下文关于外邦人的盲目与败坏所论的一切，因此都包含在“虚妄”一词之内。

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英文原文

Ephesians 4:17-5:2

Analysis

This Section contains first a general exhortation to holiness, Ephesians 5:17-24; and secondly, injunctions in respect to specific duties, Ephesians 4:25. The exhortation to holiness is, agreeably to the apostle’s manner, first in the negative form not to walk as the heathen do, Ephesians 4:17-19, and secondly, positive, to walk as Christ had taught them, Ephesians 4:20-24. The heathen walk in the vanity of their mind, i.e. in a state of moral and spiritual fatuity, not knowing what they are about, nor whither they are going, Ephesians 4:17; because they are in mental darkness, and are alienated from the life of God through the ignorance that is in them, and through the hardness of their hearts, Ephesians 4:18; as is evinced by their giving themselves up to uncleanness and avarice, Ephesians 4:19. The Christian walk is the opposite of this — because believers have been taught. Instead of ignorance, truth dwells in them, enlightening and purifying. Hence they are led to put off the old man — and to put on the new man, which is more and more conformed to the image of God, Ephesians 4:20-24. Therefore, they must avoid lying and speak the truth, Ephesians 4:25; abstain from anger and guard against giving Satan any advantage, Ephesians 4:26, Ephesians 4:27. Avoid theft, and be diligent and liberal, Ephesians 4:28. Avoid all corrupting language, but let their conversation be edifying, so as not to grieve the Holy Spirit, Ephesians 4:29, Ephesians 4:30. Instead of malicious feelings, they should exercise and manifest such as are mild, benevolent, and forgiving, being in this matter the followers of God, Ephesians 4:31.

Commentary

Ephesians 4:17

The apostle, having in the preceding section taught that Christ had destined his church to perfect conformity to himself, and made provision for that end, as a natural consequence, solemnly enjoins on those who profess to be Christians to live in accordance with this high vocation. “This therefore I say and testify in the Lord, that ye henceforth walk not as the other Gentiles walk, in the vanity of their mind.” To testify, in this case, is solemnly to enjoin, as, a man does who calls upon God to bear witness to the truth and importance of what he says. Μαρτυρέω is to act as a witness, and μαρτύρομαι to invoke as a witness. The latter is the word here used. In the Lord, means in communion with the Lord. Paul speaks as one who had access to the mind of Christ, knew his will, and could therefore speak in his name. The exhortation is, not to walk as the Gentiles do. To walk, in Scripture language, includes all the manifestations of life, inward and outward, seen and unseen. It does not express merely the outward, visible deportment. Men are said to walk with God, which refers to the secret fellowship of the soul with its Maker, more than to the outward life. So here the walk, which the apostle enjoins us to avoid, is not only the visible deportment characteristic of the Gentiles, but also the inward life of which the outward deportment is the manifestation.

They walk “in the vanity of their mind.” The language of the New Testament being the language of Jews, is more or less modified by Hebrew usage. And the usage of Hebrew words is of course modified by the philosophy and theology of the people who employed them. There are two principles which have had an obvious influence on the meaning of a large class of Hebrew words, and therefore on the meaning of the Greek terms which answer to them. The one is the unity of the soul which forbids any such marked distinction between its cognitive and emotional faculties, i.e. between the understanding and the heart, as is assumed in our philosophy, and therefore is impressed on our language. In Hebrew the same word designates what we commonly distinguish as separate faculties. The Scriptures, speak of an “understanding heart,” and of “the desires of the understanding,” as well as of “the thoughts of the heart.” They recognize that there is an element of feeling in our cognitions and an element of intelligence in our feelings. The idea that the heart may be depraved and the intellect unaffected is, according to the anthropology of the Bible, as incongruous, as that one part of the soul should be happy and another miserable, one faculty saved and another lost.

Another principle nearly allied to the former is the moral and spiritual excellence of truth. Truth is not merely speculative, the object of cognition. It has moral beauty. In scriptural language, therefore, knowledge includes love; wisdom includes goodness; folly includes sin; the wise are holy, fools are wicked. Truth and holiness are united as light and heat in the same ray. There cannot be the one without the other. To know God is eternal life; to be without the knowledge of God is to be utterly depraved. Saints are the children of light; the wicked are the children of darkness. To be enlightened is to be renewed; to be blinded is to be reprobated. Such is the constant representation of Scripture.

The νοῦς, mind, therefore, in the passage before us, does not refer to the intellect to the exclusion of the feelings, nor to the feelings to the exclusion of the intellect. It includes both; the reason, the understanding, the conscience, the affections are all comprehended by the term. Sometimes one and sometimes another of these modes of spiritual activity is, specially referred to, but in the present case the whole soul is intended. The word ματαιότης, vanity, according to the Scriptural usage just referred to, includes moral as well as intellectual worthlessness, or fatuity. It is of all that is comprehended under the word νοῦς, the understanding and the heart, that this vanity is predicated. Everything included in the following verses respecting the blindness and depravity of the heathen is; therefore comprehended in the word vanity.

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英文原文

EPH 4:18

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以弗所书 4:18

“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。” 这一节既解释了也证实了前一句话。外邦人在虚妄中行，即在理智与道德的黑暗中行，因为他们的悟性昏昧了，因为他们与神所赐的生命隔绝了。

第一子句中的 διάνοια（“悟性”、“心地”）一字，意为“周密的思想”；指心思（quatenus intelligit, appetit et sentit）相对于身体而言；心思的一个动作，一个意念、目的或意向；理智作为与感情相对者。我们被吩咐爱神，要 ἐν ὅλῃ τῇ διανοίᾳ，“尽意”爱他；人被称为 τῇ διανοίᾳ 的仇敌（歌罗西书 1:21），指心思的状态而言；又被称为 τῇ διανοίᾳ τῆς καρδίας αὐτῶν 心里傲慢。使徒彼得劝我们“束上你们心中的腰”，又提到我们“清洁的心”。使徒约翰说：“神已将 διάνοιαν 赐给我们，使我们可以认识。” 此字在以弗所书 2:3 与 σάρξ 相对，在马太福音 22:37、希伯来书 8:10 等处与 καρδία 相对。所以这字是指全人、是指理智、还是意向，要看上下文而定。在本处，它指理智，因为它与上一节的 νοῦς 有别，又与本节末子句的 καρδία 有别。

“与神所赐的生命隔绝了”，意即对那生命作外人。“神所赐的生命”指以神为其源头的那生命，是属灵的生命，即以圣灵的内住为其原则或来源的生命。Beza 说：“Vitam Dei appellat vitam illam, qua Deus vivit in suis.”（他称之为“神的生命”，即神在他百姓里面活着的那生命。）比较以弗所书 3:16、17 及对该段的注释。

在本节末子句中，πώρωσις 被译作“瞎眼”（blindness），但它更准确的意思是“刚硬”（hardness）。它并非来自 πόρος 盲者，而是来自 πῶρος 一种特殊的石头，然后引申为任何硬的或起茧的东西。动词 πωρόω 译作“刚硬”（马可福音 6:52；马可福音 8:17；约翰福音 12:40），在所有这些经文里都用于心。罗马书 11:7 也是这样：“其余的人就刚硬了。” 这名词在马可福音 3:5 被译作“刚硬”，在罗马书 11:25 被译作“瞎眼”（blindness）。这是很容易解释的，因为这动词常用于被一层不透明的硬化薄膜所遮盖的眼睛，所以 πεπώρωται 有时便与 τετύφλωται 相同。因此，πώρωσιν τῆς καρδίας 一短语既可译作“心里的瞎眼”，也可译作“心里的刚硬”。后者是其本义，除非上下文要求前者——而本处并非如此。

本节的主要难处，在于其各子句之间的关系。其一，分词 ὄντες 可与第二子句相连，读作：“悟性昏昧，就（ὄντες）与神所赐的生命隔绝了。” 这是我们译者所采取的看法，它假定第一子句只是描述外邦人的一项特征，而第二子句为其指定理由：‘他们昏昧，因为隔绝了。’ 但这与本节与上一节的关系不合：‘外邦人在虚妄中行，因为昏昧’云云。况且按使徒所说，外邦人不是“因为”与神所赐的生命隔绝而落在黑暗中，而是“因为”他们的无知而与那生命隔绝。其二，本节所含的四个子句可以这样相关：第一与第三相连，第二与第四相连。如此经文便读作：‘因自己无知，悟性昏昧；因心里刚硬，与神所赐的生命隔绝。’ 但这种连接把子句不自然地割裂开来，与使徒文体中最显著的特色之一相违——他的句子有如链条的环节，一环按规律相接地扣住另一环。这种连接方式也把无知当作黑暗的原因，但实际上它乃是其结果。一个人被黑暗包围是他看不见的原因，但他看不见并不是黑暗的原因。白痴是无知的原因，而非相反。使徒视外邦人为心思已经受损或昏昧的人，所以他们是无知的。其三，各子句可以照它们所列出的次序来取，将 ὄντες 与第一子句相连：‘外邦人在虚妄中行，因为他们（即由于他们是）悟性昏昧，因自己无知而与神所赐的生命隔绝，因心里刚硬。’ 心思的黑暗是无知的原因；无知并随之而来的心硬，乃是与神隔绝的原因。这既是逻辑的次序，也是神学的次序。人在天然状态下的灵魂不能领会属神的事——所以不认识这些事，所以心是硬的，所以缺乏圣洁。这正是使徒在哥林多前书 2:14、16 所教导的。瞎子看不见；所以他们对受造之美一无所知，所以对受造的荣耀毫无喜悦。你不能用光来医治他们。眼睛必须先被打开。然后才有看见，然后才有喜乐与爱。这种对本段的看法与圣经的类比相符；圣经一贯表明：重生是属灵分辨力所必需的，而属灵的分辨力是圣洁情感所必需的。所以使徒论到外邦人说，他们的悟性昏昧了，眼前蒙了一层薄膜，他们因心思盲目而随之而来的无知，便与神隔绝了。

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英文原文

Ephesians 4:18

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. This verse at once explains and confirms the preceding statement. The heathen walk in vanity, i.e. in intellectual and moral darkness, because their understanding is darkened, and because they are alienated from the life of God.

The word διάνοια, understanding, in the first clause, means a thinking through; the mind (quatenus intelligit, appetit et sentit) as opposed to the body; an act of the mind, a thought, purpose, or disposition; the intelligence as opposed to the feelings. We are required to love God, ἐν ὅλῇ τῇ διανοίᾳ, with the whole mind; men are said to be enemies, τῇ διανοίᾳ, Colossians 1:21, as to their state of mind, and proud τῇ διανοίᾳ τῆς καρδίς αὐτῶν. The apostle Peter exhorts us “to gird up the loins of the mind;” and speaks of our “pure mind.” And the apostle John says: “God has given us διανοίαν that we may know.” The word is opposed to σάρξ in Ephesians 2:3, and to καρδία in Matthew 22:37; Hebrews 8:10, and elsewhere. It depends therefore on the connection whether the word is, to be understood of the whole soul, or of the intelligence, or of the disposition. In this case it means the intelligence; because it is distinguished from νοῦς in the preceding verse and from καρδία in the last clause of this one.

“Alienated from the life of God,” means strangers to that life. “The life of God,” means the life of which God is the author. It is spiritual life. That is, the life of which the indwelling Spirit is the principle or source. “Vitam Dei,” says Beza, “appellat vitam illam, qua Deus vivit in suis.” Compare Ephesians 3:16, Ephesians 3:17, and the remarks on that passage.

In the last clause of the verse πώρωσις is rendered blindness, it more properly means hardness. It does not come from πωρός, blind, but from πῶρος a peculiar kind of stone, and then anything hard or callous. The verb πωρόω rendered to harden, Mark 6:52; Mark 8:17; John 12:40, and in all these passages it is used of the heart. So in Romans 11:7, “the rest were hardened.” The noun is rendered “hardness” in Mark 3:5, and “blindness” in Romans 11:25. This is easily accounted for, as the verb is often used in reference to the eyes when covered with an opaque hardened film, and hence πεπώρωται is the same at times with τετύφλωται. The phrase, therefore, πώρωσιν τῆς καρδίας, may be rendered either blindness or hardness of the heart. The latter is the proper meaning, unless the other be required by the context, which is not the case in the present instance.

The principal difficulty in this verse concerns the relation of its several clauses. First, the participle ὄντες may be connected with the second clause, so as to read, “Dark as to the understanding, being (ὄντες) alienated from the life of God.” This is the view taken by our translators, which supposes that the first clause merely expresses a characteristic of the heathen, for which the second assigns the reason. ‘They are darkened, because alienated.’ But this is not consistent with the relation of this verse to the preceding. ‘The heathen walk in vanity because darkened,’ etc. Besides, according to the apostle, the heathen are not in darkness because alienated from the life of God, but they are alienated from that life because of their ignorance. Secondly, the four clauses included in the verse may be considered as so related that the first is connected with the third, and the second with the fourth. The passage would then read, ‘Having the understanding darkened on account of the ignorance that is in them; alienated from the life of God on account of the hardness of their hearts.’ But this unnaturally dissociates the clauses, contrary to one of the most marked peculiarities of the apostle’s style; whose sentences are like the links of a chain, one depending on another in regular succession. This mode of construction also makes ignorance the cause of the darkness, whereas it is the effect. A man’s being enveloped in darkness is the cause of his not seeing, but his not seeing is not the cause of the darkness. Idiocy is the cause of ignorance and not the reverse. The apostle conceives of the heathen as men whose minds are impaired or darkened, and therefore they are ignorant. Thirdly, the clauses may be taken as they stand, ὄντες being connected with the first clause. ‘The heathen walk in vanity, being (i.e. because they are) darkened as to the understanding, alienated from the life of God through the ignorance that is in them, through the hardness of their heart.’ Darkness of mind is the cause of ignorance, ignorance and consequent obduracy of heart are the cause of alienation from God. This is both the logical and theological order of sequence. The soul in its natural state cannot discern the things of God — therefore it does not know them, therefore the heart is hard and therefore it is destitute of holiness. This is what the apostle teaches in 1 Corinthians 2:14, 1 Corinthians 2:16. The blind cannot see; therefore they are ignorant of the beauty of creation, therefore they are destitute of delight in its glories. You cannot heal them by light. The eye must first be opened. Then comes vision, and then joy and love. This view of the passage is in accordance with the analogy of Scripture; which constantly represents regeneration as necessary to spiritual discernment, and spiritual discernment as necessary to holy affections. Therefore the apostle says of the heathen that their understanding is darkened, a film is over their eyes, and they are alienated from God because of the ignorance consequent on their mental blindness.

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EPH 4:19

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以弗所书 4:19

“谁”，不是简单的关代词，而是 οἵτινες，“这样的人”。他们处于上文所描述之状态的实证，在于：他们既已失去感觉，便将自己交托给所提的罪。ἀπηλγηκότες，“不再感到疼痛”。良心不再责备他们，也不再约束他们。所以他们放纵私欲，行各样污秽，ἐν πλεονεξίᾳ，“贪心”，即不知足地。平行经文彼得后书 2:14：“他们满眼是淫色、止不住犯罪”，就其意念而论，可支持这种解释。但 πλεονεξία 一字在别处总是意为“贪婪”、“想多得”。既然这意思也通，便不该离开既定的意义。因此 ἐν πλεονεξίᾳ 意为“连同”贪婪。外邦人将自己交托给污秽和贪婪。这两种恶在别处也是这样相连的，如以弗所书 5:3、5：“至于淫乱、并一切污秽、或是贪婪、在你们中间连题都不可。”“因为凡是淫乱的、或污秽的、或有贪心的”等等。又见歌罗西书 3:5；罗马书 1:29；哥林多前书 5:10。此处如罗马书 1:24 一样，将不道德与不敬虔相连，作为其必然后果。人在愚妄中以为，道德可以不要宗教而保守，甚至以为道德就是宗教；但理性、经验和圣经都证明：人若不爱神、不畏神，便放纵某种形式的罪恶，通常是放纵污秽或贪婪。此中有两重原因：其一是灵魂的本性，它在自己里头并没有良善的独立来源，所以一旦离开神便陷入污秽；其二是神报应的公义。他丢弃那些丢弃他的人。罗马书 1:24 等处说“神任凭不敬虔的人陷入污秽”；此处则说，他们将自己交托给污秽。这只是同一真理的不同说法。人受神的手所约束才不作恶，他若放松，他们便自动奔向毁灭。按照本段和全部圣经的教义，一切教育制度、一切社会或政治生活的改革方案，若不以宗教为根基，都必导致毁灭。

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英文原文

Ephesians 4:19

Who, not the simple relative, but οἵτινες, such as who. The practical proof of their being in the state described is to be found in the fact that being without feeling they give themselves over to the sins mentioned. Ἀπηλγηκότες, no longer susceptible of pain. Conscience ceases to upbraid or to restrain them. They, therefore, give themselves up to excess, to practice all kinds of uncleanness, ἐν πλεονεξίᾳ, with greediness, i.e. insatiably. The parallel passage, 2 Peter 2:14, “Having eyes full of adultery, and that cannot cease from sin,” would favor this interpretation so far as the idea is concerned. But the word πλεονεξία always elsewhere means, covetousness; a desire to have more. And as this gives a good sense it is not right to depart from the established meaning. Ἐν πλεονεξίᾳ, therefore, means with, i.e. together with, covetousness. The heathen give themselves up to uncleanness and covetousness. These two vices are elsewhere thus associated, as in Ephesians 5:3, Ephesians 5:5, “Let not uncleanness or covetousness be named among you.” “No unclean person, nor covetous man, etc.” See also Colossians 3:5; Romans 1:29; 1 Corinthians 5:10. Here as in Romans 1:24, immorality is connected with impiety as its inevitable consequence. Men in their folly think that morality may be preserved without religion, and even that morality is religion; but reason, experience and Scripture all prove that if men do not love and fear God they give themselves up to vice in some form, and commonly either to uncleanness or avarice. There is a twofold reason for this; one is the nature of the soul which has no independent source of goodness in itself, so that if it turns from God it sinks into pollution, and the other is the punitive justice of God. He abandons those who abandon him. In Romans 1:24 and elsewhere, it is said ‘God gives the impious up to uncleanness;’ here it is said, they give themselves up. These are only different forms of the same truth. Men are restrained from evil by the hand of God, if he relaxes his hold they rush spontaneously to destruction. All systems of education, all projects of reform in social or political life, not founded in religion, are, according to the doctrine of this passage and of all Scripture, sure to lead to destruction.

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EPH 4:20

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以弗所书 4:20

“但你们并不是这样学了基督”。那就是：你们对基督的认识并没有引你们去过外邦人的生活。我们说“学一件事”，但从不“学一个人”，所以 μαθάνειν τὸν Χριστόν 这一说法别无他例。但正如圣经说“传基督”并非单指传他的教义，而是指传基督自己、将他陈明为至高的爱与信赖的对象；照样，“学基督”也非单指学他的教义，而是获得对基督的认识——认识他是神的儿子、是取了我们人性的神、是神的圣者、是从罪中拯救的救主；认识他就是圣洁与生命。凡这样学了基督的人，不能仍在黑暗和罪恶中活着。这样的知识按其本性就是光。它一进入，心思便被光照、被炼净、被洁净。Nihil ergo de Christo didicit qui nihil vita ab infidelibus differt; neque enim a mortificatione carnis separari potest Christi cognitio.（Calvin：“所以那在生活上与不信的人毫无分别的人，对基督便一无所知；因为认识基督是不能与治死肉体分开的。”）

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英文原文

Ephesians 4:20

But ye have not so learned Christ. That is, your knowledge of Christ has not led you to live as the heathen. As we are said to learn a thing, but never to learn a person, the expression μαθάανειν τὸν Χριστόν, is without example. But as the Scriptures speak of preaching Christ, which does not mean merely to preach his doctrines, but to preach Christ himself, to set him forth as the object of supreme love and confidence, so “to learn Christ” does not mean merely, to learn his doctrines, but to attain the knowledge of Christ as the Son of God, God in our nature, the Holy One of God, the Savior from sin, whom to know is holiness and life. Any one who has thus learned Christ cannot live in darkness and sin. Such knowledge is in its very nature light. Where it enters, the mind is irradiated, refined, and purified. Nihil ergo de Christo didicit qui nihil vita ab infidelibus differt; neque enim a mortificatione carnis separari potest Christi cognitio. — Calvin.

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EPH 4:21

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以弗所书 4:21

“如果你们听过他的道”。“听他”并不意味着“听说过他”。使徒写信给基督徒时，不能用假设的形式表达这一点。他知道以弗所的基督徒已经听说过基督。“听”在本处的关联里，含有领悟与顺服之意，正如屡见不鲜的说法“有耳可听的、就应当听”，以及“今日你们若听他的话”云云，以及许多别的例子。所以“听神或基督的声音”并非仅指以外耳听见，而是以悟性和内心领受。εἴγε 一词（“若是”）并不表示疑惑，而是‘若是——正如我所假定的’。使徒假定他们已经顺服了真理。‘你们学基督并不是那样、以致容许你们过外邦人的生活——若是（正如我所假定的）你们真听过他的话、并且受了他的教导。’ 然而 ἐν αὐτῷ 严格来说不当意为“借他”，而当意为“在与他的相交里”。‘你们既然在他里面受了教——因为真理是在耶稣里——就当脱去旧人。’ 认识基督、听他、与他联合、他在里头的教导，都必与治死罪相连。

我们译本所译的 καθὼς ἐστὶν ἀλήθεια ἐν τῷ Ἰησοῦ（“正如真理在耶稣里”）这一子句，有种种解释。上文所提的解释假定 καθὼς 取其常见的因果意义——“既然”、“因为”；并假定“真理”意为道德上的真理或卓越。这意义它是常有的。它常指真实的宗教，与不义相对，如罗马书 2:8。此处所含的原则是：认识神与犯罪的生活不能相容，因为认识含有爱，而神是圣的。所以认识他就是爱圣洁。使徒的论证是：‘你们若认识基督，就必离弃罪，因为他是圣的——真理，即道德上的卓越，是在他里面。你们若因与他的相交而受了什么教导，便是受教脱去旧人。’

另一种解释假定 καθὼς 意为“照”，表达方式：‘你们若照真理在耶稣里那样受了教’，即受了正确的教导。但这即使在英文里也需要冠词——“那真理”，意指耶稣所教导的那确定的真理系统。但在希腊文里，给这种解释着色所必需的冠词并不存在。况且，“真理在耶稣里”这一说法若把真理解为真实的教义，便是晦涩而非圣经所有的。更有甚者，这种解释假定借着基督或在与基督的相交里，可能有真与假的教导。这是不可能的。使徒所假设的，不是基督是否正确地教导了他们，而是他是否根本教导了他们。

第三种解释将下文的不定式作为句子的主词：‘在耶稣里的真理，就是脱去旧人。’ 整段的意思便是：‘你们若认识基督，便不能像外邦人那样生活，因为在耶稣里的真理便是除掉罪’，即与基督真实的相交便是脱去等等。但这违背了本段自然的结构——按此结构，不定式 ἀποθέσθαι 依靠 ἐδιδάχθητε：‘你们受了教，要脱去’云云。况且‘在耶稣里的真理就是除掉罪’这一说法本身也是笨拙而晦涩的。因此，第一种解释总体说来较为可取。

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英文原文

Ephesians 4:21

If so be ye have heard him. “To hear him” does not mean to hear about him. This the apostle in writing to Christians could not express in a hypothetical form. He knew that the Ephesian Christians had heard about Christ. To hear, in this connection, implies intelligence and obedience, as in the frequently occurring phrase, “He that hath ears to hear, let him hear;” and “Today if ye will hear his voice, etc.,” and in a multitude of other cases. To hear the voice of God or of Christ, therefore, is not merely to perceive with the outward ear but to receive with the understanding and the heart. The particle εἴγε, if indeed, does not express doubt; but ‘if, as I take for granted.’ The apostle assumes that they were obedient to the truth. ‘Ye have not so learned Christ as to allow of your living as do the Gentiles, if, as I take for granted, you have really heard his voice and have been taught by him. Ἐν αὐτῷ, however, does not properly mean by him, but ‘in communion with him.’ ‘ye have been taught in him, inasmuch as truth is in Jesus, to put off the old man.’ The knowledge of Christ, hearing him, union with him, his inward teaching, are necessarily connected with the mortification of sin.

The clause καθώς ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ, rendered in our version as the truth is in Jesus, is variously explained. The interpretation intimated above supposes καθώς to have its frequent causal sense; since, inasmuch as; and truth to mean moral truth, or excellence. This sense it very often has. It frequently means true religion, and is used antithetically to unrighteousness, as in Romans 2:8. The principle here involved is, that knowledge of God is inconsistent with a life of sin, because knowledge implies love, and God is holy. To know him, therefore, is to love holiness. The apostle’s argument is: ‘If you know Christ you will forsake sin, because he is holy — truth, i.e. moral excellence is in him. If you have been taught any thing in virtue of your communion with him, you have been taught to put off the old man.’

Another interpretation supposes καθώς to mean as, expressing the manner. ‘If ye have been taught as the truth is in Jesus,’ i.e. correctly taught. But this requires the article even in English — the truth, meaning the definite system of truth which Jesus taught. In the Greek, however, the article necessary to give color to this interpretation is wanting. Besides, the expression “the truth is in Jesus” is obscure and unscriptural, if truth be taken to mean true doctrine. And more than this, this interpretation supposes there may be a true and false teaching by, or in communion with, Christ. This cannot be. The apostle’s hypothesis is, not whether Christ has taught them correctly, but whether he has taught them at all.

A third interpretation makes the following infinitive the subject of the sentence; ‘Truth in Jesus is, to put off the old man.’ The meaning of the whole passage would then be, ‘If you know Christ ye cannot live as the heathen, for truth in Jesus is to put away sin,’ i.e. true fellowship with Christ is to put off, etc. But this violates the natural construction of the passage, according to which the infinitive ἀποθέσθαι depends on ἐδιδάχθητε, ‘Ye have been taught to put off, etc.’ And the expression, ‘It is truth in Jesus to put away sin’ is in itself awkward and obscure. The first mentioned interpretation, therefore, is on the whole to be preferred.

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EPH 4:22

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以弗所书 4:22

成圣包括向罪死——即治死肉体——与向义而活；或如此处所说，脱去旧人、穿上新人。明显的暗示是更换衣服。“脱去”就是拒绝、从我身上挪去，如同被搁置的衣服。“穿上”就是采纳、据为己有。我们被召“脱去黑暗的行为”（罗马书 13:12），“弃绝谎言”（以弗所书 4:25）；“脱去”愤怒、恼恨、恶毒等（歌罗西书 3:8）；“除去一切的污秽”（雅各书 1:21）。另一方面，我们被召“穿上主耶稣基督”（罗马书 13:14；加拉太书 3:27）；“光明的兵器”（罗马书 13:12）；“怜悯的心肠”（歌罗西书 3:12）；人又被称为“穿上从上头来的能力”（路加福音 24:49）；“穿上不朽”等等（哥林多前书 15:53）。正如人的衣服是引人注目的，所以这些说法也用以指整个外在的生活——灵魂内在生命借以显明的一切行为与属性；不仅此而已，也包括那流出这些行为的内在原则本身。因为此处我们被称为“脱去旧人”，即脱去我们败坏的本性——这本性是“旧的”、“原本的”，与那“新人”或属灵生命的原则相对。比较歌罗西书 3:9：“不要彼此说谎、因你们已经脱去旧人、和他旧行为。”罗马书 6:6：“因为知道我们的旧人、和他同钉十字架。” 此处称为“旧人”的，保罗在别处称为“自己”，如罗马书 7:14：“我是属肉体的”；罗马书 7:18：“在我里头没有良善”；或罗马书 7:23：“肢体中的律”；或加拉太书 5:16、17 中与灵相对的“肉体”。这邪恶的原则或本性被称为“旧的”，因为它先于那“新的”，并且它是败坏的。它又被称为“人”，因为它就是我们自己。我们当被改变——不仅我们的行为。我们当钉死自己。这原本的邪恶原则在重生中并未被毁灭，而是要在一生之久的争战中天天被治死。

如上文所提示，本节连接的是以弗所书 4:21 前一子句：ἐδιδάχθητε —— ἀποθέσθαι ὑμᾶς。在这种结构中，当不定式的主词与管辖动词的主词相同时，通常不表达出来。所以 ὑμᾶς 在正文中的出现，被作为反对这种结构的致命理由。然而参考路加福音 20:20；罗马书 2:19；腓立比书 3:13，将可看出这规则有例外。

中间的子句 κατὰ τὴν προτέραν ἀναστροφήν（“行为上”、“从前”）属于动词，而不属于下文的名词。其意不是“那照从前行为的旧人”（那将要求 τὸν κατὰ τὴν προτέραν ἀναστροφήν 等等）；而是：“就你们从前的生活而言、当脱去旧人。” 当脱去的，不是旧本性——就其从前的表现而言——而已，而是旧原则的全部。既然那原则从前居首位，使徒便说：就你们从前的生活方式而言，当脱去旧人。

“旧人”是“渐渐败坏的”（φθειρόμενον）；或作“趋向于毁灭的”。后者较为可取，因为“旧”这形容语已含“败坏”之意。所以说“那败坏的人是败坏的”便是重复的。当被脱去、或当不断被治死的，乃是那趋向灭亡（qui tendit ad exitium.——Grotius）的旧人或败坏本性。

“那旧人”趋向毁灭，κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης，“照着欺骗的私欲”，或：ἀπάτης 带有冠词，所以不宜视为单纯的修饰所有格——即“欺骗所有的私欲”。使徒在罗马书 7:11 说罪欺骗了他；希伯来书 3:13 论到“罪的欺骗”。借着那些趋向毁灭的欲望而欺骗人的，正是内住的罪本身。

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英文原文

Ephesians 4:22

Sanctification includes dying to sin, or mortification of the flesh, and living to righteousness; or as it is here expressed, putting off the old man and putting on the new man. The obvious allusion is to a change of clothing. To put off, is to renounce, to remove from us, as garments which are laid aside. To put on, is to adopt, to make our own. We are called upon to put off the works of darkness, Romans 13:12, to put away lying, Ephesians 4:25; to put off anger, wrath, malice, etc., Colossians 3:8; to lay aside all filthiness, James 1:21. On the other hand, we are called upon to put on the Lord Jesus Christ, Romans 13:14; Galatians 3:27; the armor of light, Romans 13:12; bowels of mercy, Colossians 3:12; and men are said to be clothed with power from on high, Luke 24:49; with immortality or incorruption, etc., 1 Corinthians 15:53. As a man’s clothes are what strike the eye so these expressions are used in reference to the whole phenomenal life — all those acts and attributes by which the interior life of the soul is manifested; — and not only that, but also the inherent principle itself whence these acts flow. For here we are said to put off the old man, that is, our corrupt nature, which is old or original as opposed to the new man or principle of spiritual life. Compare Colossians 3:9, “Lie not one to another, seeing you have put off the old man with his deeds.” Romans 6:6, “Knowing this, that our old man is crucified with him.” What is here called “the old man” Paul elsewhere calls himself, as in Romans 7:14, “I am carnal,” “In me there dwelleth no good thing,” Romans 7:18; or, “law in the members,” Romans 7:23; or “the flesh” as opposed to the spirit, as in Galatians 5:16, Galatians 5:17. This evil principle or nature is called old because it precedes what is new, and because it is corrupt. And it is called “man,” because it is ourselves. We are to be changed — and not merely our acts. We are to crucify ourselves. This original principle of evil is not destroyed in regeneration, but is to be daily mortified, in the conflicts of a whole life.

The connection, as intimated above, is with the former clause of Ephesians 4:21, ἐδιδάχθητε — ἀποθέσθαι ὑμᾶς. When the subject of the infinitive in such construction is the same with that of the governing verb, it is usually not expressed. The presence of ὑμᾶς therefore in the text is urged as a fatal objection to this construction. A reference, however, to Luke 20:20; Romans 2:19; Philippians 3:13, will show that this rule has its exceptions.

The intervening clause, κατὰ τὴν προτέραν ἀναστροφὴν, concerning the former conversation, belongs to the verb and not to the following noun. The meaning is not, ‘the old man as to the former conversation,’ (which would require τὸν κατὰ τὴν προτέραν ἀναστροφὴν, κτλ.); but, ‘put away as concerns the former conversation the old man.’ It is not the old nature as to its former manifestations only that is to be put away, but the old principle entirely. And as that was formerly dominant, the apostle says, as to your former manner of life, put off the old man.

“Which is corrupt,” φθειρόμενον; “which tends to destruction.” This latter rendering is to be preferred, because the epithet old includes the idea of corruption. It would be, therefore, tautological to say, ‘the corrupt man which is corrupt.’ It is the old man or corrupt nature which tends to perdition (qui tendit ad exitium. — Grotius), which is to be laid aside, or continually mortified.

It tends to destruction, κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, according to the deceitful lusts, or ἀπάτης has the article and therefore is not so properly a mere qualifying genitive — the lusts which deceit has. The apostle says, Romans 7:11, sin deceived him, and Hebrews 3:13, speaks of “the deceitfulness of sin.” It is indwelling sin itself which deceives by means of those desires which tend to destruction.

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EPH 4:23

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以弗所书 4:23

在本节与下一节中，我们见到成圣的肯定部分，由“更新”与“穿上新人”来表达。动词 ἀνανεοῦσθai（“被更新”）是被动语态。这种更新总是被表现为神的工作。“我们原是他的工作、在基督耶稣里造成的”（以弗所书 2:10）。所以它被称为“圣灵的更新”（提多书 3:5）。“被更新”与“穿上新人”这两个说法，既可表达重生那瞬刻的行动，也可表达成圣那渐进的工作。所以在罗马书 12:2，我们受劝“不要效法这个世界、只要心意更新而变化”。照样在此处，并在歌罗西书 3:9、10 的平行经文中，这些词表达的是灵魂被恢复到神形像的全部过程。这是一个从头到尾更新的过程。使徒说：“我们外面的人虽然毁坏、里面的人却一天新似一天”（哥林多后书 4:16）。

νέος（“年轻的”、“新的”——按起源而言）与 καινός（“新鲜的”、“明亮的”、“未用过的”——按本性或品质而言）之间的分别，在新约中一般被保持。所以在马太福音 9:17：οἶνον νέον εἰς ἀσκοὺς καινούς，“新酒装在新皮袋里”——前者是新近作的，后者是新鲜的。Μνημεῖον καινόν，“新坟墓”，即从未用过的，无论预备了多久。所以 καινός 是一种表达卓越的形容语。在“直到我在神的国里、喝那新的日子”（马可福音 14:25）一段，所用的是 καινός 而非 νέον。一切的说法——新造的人、新天、新命令、新名、新耶路撒冷等等——都含同样的意思。在所有这些情形中，所用的字都是 καινός。同样的分别也属于这些字的派生词：ἀνανεόω 是使之成为 νέον；ἀνκαινίζω、ἀνακαινόω 是使之成为 καινόν。所以当所指为灵魂的更新——一种向更好的改变——时，所用的字总是 καινός 的派生词，唯独本段是例外。见罗马书 12:2；哥林多后书 4:16；歌罗西书 3:10；提多书 3:5。然而既然 νέος 也是 καινός——正如新鲜、活力、美丽是青春的属性——同一件事便可用任一词来称呼。所以在本段中，被更新的灵魂被称为 καινὸς ἄνθρωπος；在歌罗西书 3:10 中，被称为 νέος ἄνθρωπος。在歌罗西书 3:10 中以 ἀνακαινόω 表达的属灵改变，在罗马书 12:2 与提多书 3:5 中以 ἀνακαίνωσις 表达，在此处则由 ἀνανεόω 表达。

这种更新的主词——即人当在其中被更新者——由 τῷ πνεύματι τοῦ νοὸς ὑμῶν 这一子句表达，即“你们心思的灵”。这种组合别无他例。Grotius 说：Spiritus mentis est ipsa mens（“心思的灵就是心思本身”）；正如奥古斯丁在他之前所说：Spiritum mentis dicere voluit eum spiritum, quae mens vocatur。但此处灵与心思是有分别的。人的灵不是那构成人之灵，而是人所具有的灵。另有人将此处的“灵”字解为气质、意向：“你们心思的意向当被更新。” 这是该字在新约中极不寻常、甚至可疑的意义。又有人说，“灵”字指圣灵，本段当译为：“借那在你们心思中的灵。” 但这是不可能的。本处的“心思的灵”与神的灵明显有别，正如罗马书 8:16 中——那里说神的灵与我们的灵同作见证——之有别。

关于这说法可作以下评论：——

一、虽然罗马书 12:2 “你们心思的更新”显然表达与本处“你们心思的灵当被更新”相同的大意，但“心思”与“心思的灵”并不意味完全相同的东西。前者是一般的说法，后者是精确而确定的。

二、πνεῦμα、νοῦς、καρδία、ψυχή（灵、心思、心、魂）这些字在圣经中，既用以指我们本性中那非物质而不朽的元素——即我们人格所在之处——的整体；也用以指这元素在某一种表现模式之下——有时指这一种模式，有时指那一种；例如 νοῦς 有时指作为有理智者的灵魂，有时指作为有感情者的灵魂。

三、这虽是真实的，但其中一个字主要指这一种表现模式，另一个字主要指那一种；例如 νοῦς 指悟性，καρδία 指感情，ψυχή 指感觉的所在。

四、在这些字中，πνεῦμα 是最高的。它意为气息、风、看不见的能力、生命。“能力”之意不能与此字分开：τὸ πνεῦμά ἐστι τὸ ζῳοποιοῦν（“赐生命的是灵”）（约翰福音 6:63）。

所以它被应用于神、圣灵、天使、撒但、鬼魔、人的灵魂。“世上的灵”（哥林多前书 2:12）是那管辖、激发这世界的原则——就是那使世界成为它所是者。所以“心思的灵”是其内在生命；νοῦς、καρδία、ψυχή 都是其表现的模式。所以需要被更新的，不仅是外面的习惯或生活模式；不仅是瞬时的气质或意向，而是那位于一切外面、现象性、瞬时事物之下的内在生命原则。

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英文原文

Ephesians 4:23

In this and the following verse we have the positive part of sanctification which is expressed by “renewing” and “putting on the new man.” The verb ἀνανεοῦσθαι, to be made new, is passive. This renewal is always represented as the work of God. “We are his workmanship created in Christ Jesus unto good works,” Ephesians 2:10. It is therefore called “a renewing of the Holy Ghost.” Titus 3:5. Both these phrases “to be renewed” and “to put on the new man” may express either the instantaneous act of regeneration, or the gradual work of sanctification. Thus in Romans 12:2, we are exhorted “not to be conformed to the world, but to be transformed by the renewing of the mind.” So in this place, and in the parallel passage in Colossians 3:9, Colossians 3:10, these terms express the whole process by which the soul is restored to the image of God. It is a process of renewal from the beginning to the end. The apostle says, “his inner man is renewed day by day.” 2 Corinthians 4:16.

The distinction between νέος, young, new as to origin; and καινός, fresh, bright, unused, new as to nature or character, is generally preserved in the New Testament. Thus in Matthew 9:17, οἶνον νέον εἰς ἀσκοὺς καινούς, recent, or newly made wine into fresh bottles. Μνημεῖον καινὸν, new sepulcher, i.e. one which had not been used, however long it may have been prepared. Hence καινός, is an epithet of excellence. In the passage “Until I drink it new with you in the kingdom of God,” Mark 14:25, the word is καινός, not νὲον. The same idea is implied in all the expressions, new creature, new heavens, new commandment, new name, new Jerusalem, etc., etc. In all these cases the word is καινός. The same distinction properly belongs to the derivatives of these words; ἀνανεόω is to make νὲον. and ἀνακαινίζω, ἀνακαινόω, is to make καινός. Hence when reference is had to the renewal of the soul, which is a change for the better, the words used are always the derivatives of καινός, except in this passage. See Romans 12:2; 2 Corinthians 4:16; Colossians 3:10; Titus 3:5. Still as what is νέος is also καινός, as freshness, vigor and beauty are the attributes of youth, the same thing may be designated by either term. The soul as renewed is, therefore, called in this passage καινός ἆνθρωπος and νέος ἆνθρωπος in Colossians 3:10; and the spiritual change which in Colossians 3:10, is expressed by ἀνακαινόω and in Romans 12:2, and Titus 3:5, by ἀνακαίνωσις, is here expressed by ἀνανεόω.

The subject of this renewal, that as to which men are to be made new, is expressed in the clause τῷ πνεύματι τοῦ νοὸς ὑμῶν, i.e. as to the spirit of your mind. This combination is unexampled. Grotius says: Spiritus mentis est ipsa mens; as Augustine before him had said: Spiritum mentis dicere voluit eum spiritum, quae mens vocatur. But here spirit and mind are distinguished. The spirit of a man is not that spirit which is a man; but which man has. Others take the word spirit here to be temper, disposition. “Renewed as to the temper of your mind.” This is a very unusual, if not doubtful meaning of the word in the New Testament. Others, again, say that the word spirit means the Holy Spirit, and that the passage should be rendered, “by the Spirit which is in your mind.” But this is impossible. The “spirit of the mind” is here as plainly distinguished from the Spirit of God as in Romans 8:16, where the Spirit of God is said to bear witness with our spirit.

It may be remarked in reference to this phrase: —

That although the passage in Romans 12:2, “renewal of your mind,” obviously expresses the same general idea as is here expressed by saying, “renewed as to the spirit of the mind,” it does not follow that “mind” and “spirit of the mind,” mean exactly the same thing. The one expression is general, the other precise and definite.
The words πνεῦμα, νοῦς, καρδία, ψυχή, spirit, mind, heart, soul, are used in Scripture both for the whole immaterial and immortal element of our nature, that in which our personality resides; and also for that element under some one of its modes of manifestation, sometimes for one mode and sometimes for another; as νοῦς sometimes designates the soul as intelligent and sometimes the soul as feeling.
Though this is true, yet predominantly one of these terms designates one, and another a different mode of manifestation; as νοῦς, the understanding, καρδία, the feelings, ψυχή, the seat of sensation.
Of these terms πνεῦμα is the highest. It means breath, wind, invisible power, life. The idea of power cannot be separated from the term; τὸ πνεῦμα ἐστι τὸ ζωοποιοῦν. John 6:63.

It is, therefore, applied to God, to the Holy Ghost, to angels,, to Satan, to demons, to the soul of man. The “spirit of the world,” 1 Corinthians 2:12, is the controlling, animating principle of the world, that which makes it what ii is. The spirit of the mind therefore is its interior life; that of which the νοῦς, καρδία, ψυχή, are the modes of manifestation. That, therefore, which needs to be renewed, is not merely outward habits or modes of life; not merely transient tempers or dispositions, but the interior principle of life which lies back of all that is outward, phenomenal. or transient.

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EPH 4:24

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以弗所书 4:24

καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον，“并且穿上新人”。正如我们受召要脱去我们败坏的本性——如同一件破烂污秽的衣服——照样我们受命要穿上我们的新本性——如同光明的衣服。并且正如前者被拟人化为一个旧人——衰弱、变形、趋向朽坏——照样后者被拟人化为一个新人——新鲜、美丽、强壮、像神——因为它是 τὸν κατὰ θεὸν κτισθέντα 等等，“照着神造的”，“有真理的仁义和圣洁”。在平行经文（歌罗西书 3:10）中，说这新人是照“神的形像”被更新。所以“照神”意为照他的形像。这形像所包含的，说是仁义和圣洁。这些字中前者——δικαιοσύνη——独立出现时常常包括道德卓越的一切形式；但当它与 ὁσιότης 连用时，前者意为正直——即作为或行得正；后者意为圣洁。前者使我们对邻舍公义；后者使我们对神敬虔。这两个名词在路加福音 1:75 中相连；形容词——公义与圣洁——在提多书 1:8 中相连；副词——圣洁、公义——在帖撒罗尼迦前书 2:10 中相连。希腊人也作同样的区分：πρὸς θεοὺς ὅσιον καὶ πρὸς ἀνθρώπους ἔστι δικαίωμα（“对神是敬虔，对人是公义”）。在我们的译本中，本子句被译为“有真理的仁义和圣洁”；但 ἀληθείας 一字与两个名词都处于相同的关系中，若取为单纯的修饰所有格，则当译为“有那真理的仁义和圣洁”，即“真正的仁义和圣洁”。然而大多数近代注释家认为本处的“真理”与以弗所书 4:22 所说的“欺骗”相对。“真理的仁义和圣洁”于是意为真理所有的、或真理所产生的仁义和圣洁。如果内住之罪的原则在那里被拟人化为 ἀπάτη（欺骗）——产生并运用那些引向毁灭的私欲——那么属灵生命的原则在此便被拟人化为 ἀλήθεια（真理）——它产生仁义和圣洁。真理是属灵的认识，是那作为永生的认识，它不仅光照悟性，更使心得成圣。圣灵被称为真理的灵，作为这神圣光照的创始者——这光照照亮整个灵魂。这真理是从耶稣基督来的（约翰福音 1:17）。他就是真理、就是生命（约翰福音 14:6）。我们借真理得自由，借真理成圣。福音被称为真理的道——作为那神圣认识的客观启示，这认识在主观上便是属灵生命的原则。按此意义取这字，本段便更近平行经文歌罗西书 3:10。本处说神的形像在于真理的仁义和圣洁；那段说在于认识。“这新人在知识上渐渐更新、正如造他主的形像。” 这两段的不同，仅在于一者比另一者更简洁。认识（ἐπίγνωσις τοῦ Θεοῦ）包括仁义、圣洁与真理。所以再没有比轻看神的真理、把教义仅仅看作属于思辨悟性之事，更违背圣经的了。仁义和圣洁、道德和宗教，都是真理的产物，没有真理便不能存在。

本段有特别的教义重要性，因为它教导我们人受造时所按之神形像的真性质。那形像不仅在于人的理性本性，也不在于他的不朽，也不在于他的掌权，而是特别在于那种仁义与圣洁、那种一切原则的正直、那种对敬虔感情的感受性——这些是与真理的拥有、即对神真正的认识不可分的。这是圣经对人之原本状态、对原本之义的看法，一方面反对伯拉纠派“人受造时没有道德品格”的理论，另一方面反对罗马天主教“原本之义是一种不属于人本性的超自然禀赋”的教义。认识——因此仁义与圣洁——在首先的人里是内在的、或与受造同时而有的，与他对于美的感觉、和他对外界之印象的感受性一样。他睁开眼就看见可见之物，并察觉其美；他将心思转向神，便察觉他的荣耀，并被一切圣洁的感情所充满。

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英文原文

Ephesians 4:24

Καὶ ἐνδύσασθαι τὸν καινὸν ἆνθρωπον, and that ye put on the new man. As we are called to put off our corrupt nature as a ragged and filthy garment, so we are required to put on our new nature as a garment of light. And as the former was personified as an old man, decrepit, deformed, and tending to corruption so the latter is personified as a new man, fresh, beautiful, and vigorous, like God, for it is τὸν κατὰ θεὸν κτισθέντα, κτλ., after God created in righteousness and holiness of the truth. In the parallel passage it is said to be renewed “after the image of God,” Colossians 3:10. “After God,” therefore, means after his image. That in which this image consists is said to be righteousness and holiness. The former of these words, δικαιοσύνῃ, when it stands alone often includes all the forms of moral excellence; but when associated with ὁσιότης, the one means rectitude, the being or doing right; and the other, holiness. The one renders us just to our neighbors; the other, pious towards God. The two substantives are united in Luke 1:75; the adjectives, just and holy, in Titus 1:8; and the adverbs holily and justly, in 1 Thessalonians 2:10. The Greeks made the same distinction, πρὸς θεούς ὅσιον καί πρὸς ἀνθρώπους ἐστι. In our version this clause is rendered, “in righteousness and true holiness”; but the word ἀληθείας stands in the same relation to both nouns, and if taken as a mere qualifying genitive the translation should be, “in true righteousness and holiness.” Most modern commentators, however, consider “the truth” here as opposed to “the deceit” spoken of in Ephesians 4:22. “Righteousness and holiness of the truth” would then mean that righteousness and holiness which the truth has, or which the truth produces. If the principle of indwelling sin is there personified as ἀμάτη, deceit, producing and exercising those lusts which lead to destruction; the principle of spiritual life is here personified ἀληθείας, truth, which produces righteousness and holiness. Truth is spiritual knowledge, that knowledge which is eternal life, which not only illuminates the understanding but sanctifies the heart. The Holy Ghost is called the Spirit of truth as the author of this divine illumination which irradiates the whole soul. This truth came by Jesus Christ, John 1:17. He is the truth and the life, John 14:6. We are made free by the truth, and sanctified by the truth. The Gospel is called the word of truth, as the objective revelation of that divine knowledge which subjectively is the principle of spiritual life. Taking the word in this sense, the passage is brought into nearer coincidence with the parallel passage in Colossians 3:10. Here the image of God is said to consist in righteousness and holiness of the truth; there it is said to consist in knowledge. “The new man is renewed unto knowledge after the image of him that created him.” These passages differ only in that one is more concise than the other. Knowledge (the ἐπίγνωσις τοῦ Θεοῦ) includes righteousness, holiness, and truth. Nothing, therefore, can be more contrary to Scripture than to undervalue divine truth, and to regard doctrines as matters pertaining merely to the speculative understanding. Righteousness and holiness, morality and religion, are the products of the truth, without which they cannot exist.

This passage is of special doctrinal importance, as teaching us the true nature of the image of God in which man was originally created. That image did not consist merely in man’s rational nature, nor in his immortality, nor in his dominion, but specially in that righteousness and holiness, that rectitude in all his principles, and that susceptibility of devout affections which are inseparable from the possession of the truth, or true knowledge of God. This is the scriptural view of the original state of man, or of original righteousness, as opposed, on the one hand, to the Pelagian theory that man was created without moral character; and on the other, to the Romish doctrine, that original righteousness was a supernatural endowment not belonging to man’s nature. Knowledge, and consequently righteousness and holiness, were immanent or concreated in the first man, in the same sense as were his sense of beauty and susceptibility of impression from the external world. He opened his eyes and saw what was visible, and perceived its beauty; he turned his mind on God, perceived his glory, and was filled with all holy affections.

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EPH 4:25

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以弗所书 4:25

使徒既已力陈圣洁——即效法神形像——的总括性本分，便进而坚持各项具体的本分。读者会注意到：几乎在每一项中，都是先有否定，再有肯定，然后给出动机。所以此处：“不可说谎、要说实话、因为你们彼此为肢体。” “所以”，即基于“当效法神圣形像”这一总括性本分，当弃绝谎言——作为旧人污秽衣服的一部分——各人与邻舍说实话。圣经教导我们，邻舍（ὁ πλησίον）就是任何与我们相近的人，任何信仰或民族的同胞；对这一切人我们都当说实话。但上下文表明保罗此处是对基督徒说话，而力陈本分的动机表明他在此以“邻舍”指主内的弟兄，正如罗马书 15:2。此处所提的动机，是信徒彼此之间所维持的密切关系。他们都同一个身体的肢体，如他在以弗所书 4:16 所教导的，彼此密切联合，也与他们共同的元首基督联合。正如手欺骗脚、眼欺骗耳是不合本性、也是荒谬的，照样一个基督徒欺骗另一个基督徒，也是违背他们联合之律法本身的。借着宗教性的考虑来力陈道德本分，是使徒、并大体上也是圣经的特征。这种方法虽呈现义务的更高、更独特的根基，却无意排除别的根基。诚实的本分建立在真理的内在卓越、神的命令、并我们同胞的权利上。他们有不“被欺骗”的权利，正如他们有不“被欺诈”的权利。但这一切并不妨碍这本分借着提及信徒因圣灵的内住而被联合为基督奥秘身体之独特关系而得以力陈。

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英文原文

Ephesians 4:25

Having enforced the general duty of holiness, or of being conformed to the image of God, the apostle insists on specific duties. It will be observed that in almost every case there is first a negative, then a positive statement of the duty, and then a motive. Thus here: lie not, but speak truth, for ye are members one of another. Wherefore, i.e. on the ground of the general obligation to be conformed to the divine image, putting away lying, as one part of the filthy garments belonging to the old man; speak every man truth with his neighbor. A neighbor, ὁ πλησίον, the Scripture teaches us, is any one near to us, a fellow man of any creed or nation; and to all such we are bound to speak the truth. But the context shows that Paul is here speaking to Christians and the motive by which the duty is enforced shows that by neighbor he here means a fellow Christian, as in Romans 15:2. The motive in question is the intimate relation in which believers stand to each other. They are all members of the same body intimately united, as he taught in Ephesians 4:16, with each other and with Christ their common head. As it would be unnatural and absurd for the hand to deceive the foot, or the eye the ear, so there is a violation of the very law of their union for one Christian to deceive another. It is characteristic of the apostle and of the Scriptures generally, to enforce moral duties by religious considerations. This method, while it presents the higher and peculiar ground of obligation, is not intended to exclude other grounds. The obligation of veracity rests on the intrinsic excellence of truth, on the command of God, and on the rights of our fellow men. They have the same right that we should not deceive them as that we should not defraud them. But all this does not hinder that the duty should be enforced by a reference to the peculiar relation of believers as united by the indwelling of the Holy Spirit into the mystical body of Christ.

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EPH 4:26

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以弗所书 4:26-27

他下一项劝勉是关于怒气；关于怒气，他教导——

一、不可让怒气成为犯罪的机会。

二、不可怀怒不舍。

三、当我们发怒时，不可让魔鬼得着任何便利。

ὀργίζεσθε καὶ μὴ ἁμαρτάνετε（“生气却不要犯罪”）一语，借自诗篇 4:4 的七十士译本，可有不同的解释：

一、正如诗篇 4:4 的原文可译作“发怒而不要犯罪”，即“不要因发怒而犯罪”15；照样使徒的话可意为“不要犯发怒这种罪”。对此的反对是：它使否定修饰两个动词，而实际上否定只属于后者。无须假定使徒用这些字完全按照原文的精确意义；因为新约作者常在字句上修改而表达旧约一段的意义，或用同样字句而在意义上修改。这并不是真正的引用；不是作为诗人的话被引用，而是用这些字来表达保罗自己的意思。在罗马书 10:18，“他们的声音传遍天下”，我们有诗篇第 19 篇的话，却不是诗人意思的表达。

二、有人将本子句第一个命令式取为容许性，第二个取为命令性：“可以发怒、却不要犯罪。”

三、或将第一个取为条件性：“若发怒、不要犯罪。” 即“发怒时不要犯罪”；不要让你的怒气成为犯罪的机会。要压制它、控制它，免得它催逼你犯罪。意思与说 ὀργιζόμενοι μὴ ἁμαρτάνετε（“发怒时不要犯罪”）相同。这也许是本段最令人满意的看法。

诚然有人反对说：使徒此处所论的是罪，而在以弗所书 4:31，他禁止一切怒气，所以任何假定“怒气本身不是罪”的解释都是不可容许的。但无疑地，并非一切怒气都是罪。据说基督自己也“怒目”看那刚硬的心（马可福音 3:5）。同一种类的感情，若与圣洁的感情相混、或在圣洁的心中，便是德行；若与恶毒相混，便是罪。圣经用“怒气”一词来表达这两种感情，或这两种感情的组合。本身有罪的东西不能归于神，但怒气却归于他。以弗所书 4:31 与此解释并不冲突，因为那里的上下文表明使徒所论的是恶毒的怒气——正如“一切恨”意为一切恶毒，而不是对罪恶的恨恶。

“不可含怒到日落”。此处的字是 παροργισμός，指激愤或兴奋。怒气即使是合理的，也不当怀而不舍。智慧人说：“怒气住在愚昧人的怀中”（传道书 7:9）。

“也不可给魔鬼留地步”。——“给地步”就是让路、让其自由发挥；所以是给任何人机会或便利。我们既不可怀怒不舍，也不可让撒但利用我们发怒的状态。怀而不舍的怒气给那试探者大权柄，因为它提供了向他的恶建议屈服的动机。διάβολος 一字被 Luther 译作 Lästerer，即“谗谤者”。它在提摩太前书 3:11；提摩太后书 3:3；提多书 2:3 中作形容词，正是这个意思；但带冠词（ὁ διάβολος）时，它总是指撒但——那大控告者——那鬼魔或堕落天使的首领，他是神的大反对者、人的大诱惑者——我们受命要常常防备他的诡计。

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英文原文

Ephesians 4:26, Ephesians 4:27

His next exhortation has reference to anger; with regard to which he teaches —

Not to allow anger to be an occasion of sin.
Not to cherish it.
Not to give Satan any advantage over us when we are angry.

The words ὀργίζεσθε καὶ μὴ ἁμαρτάνετε, be ye angry and sin not, are borrowed from the Septuagint version of Psalms 4:4 and admit of different interpretations:

As the original text in Psalms 4:4 admits of being rendered Rage and sin not, i.e. do not Sin by raging‹15› — so the words of the apostle may mean, do not commit the sin of being angry. To this it is objected, that it makes the negative qualify both verbs, while it belongs really only to the latter. It is not necessary to assume that the apostle uses these words in the precise sense of the original text; for the New Testament writers often give the sense of an Old Testament passage with a modification of the words, or they use the same words with a modification of the sense. This is not properly a quotation; it is not cited as something the Psalmist said, but the words are used to express Paul’s own idea. In Romans 10:18, “Their sound is gone into all the earth,” we have the language of the 19th Psalm but not an expression of the sense of the Psalmist.
Others make the first imperative in this clause permissive and the second commanding, ‘Be angry and (but) do not sin.’
Or the first is conditional, ‘if angry, sin not.’ That is, sin not in anger; let not your anger be an occasion of sin. Repress it and bring it under control that it may not hurry you into the commission of sin. The meaning is the same as would be expressed by saying, ὀργιζόμενοι μὴ ἁμαρτάνετε, being angry sin not. This is perhaps the most satisfactory view of the passage.

It is indeed objected that the apostle is here speaking of sins, and that in Ephesians 4:31, he forbids all anger, and therefore any interpretation which assumes that anger is not itself a sin is inadmissible. But it is certain that all anger is not sinful. Christ himself, it is said, regarded the perverse laws “with anger.” Mark 3:5. The same generic feeling, if mingled with holy affections, or in a holy mind, is virtuous; if mingled with malice it is sinful. Both feelings, or both combinations of feeling, are expressed in Scripture by the term anger. Nothing in itself sinful can be attributed to God, but anger is attributed to him. Ephesians 4:31 is not inconsistent with this interpretation, for there the context shows the apostle speaks of malicious anger — just as “all hatred” means all malice, and not the hatred of evil.

Let not the sun go down upon your wrath. The word is here παροργισμός, paroxysm or excitement. Anger even when justifiable is not to be cherished. The wise man says: “Anger resteth in the bosom of fools.” Ecclesiastes 7:9.

Neither give place to the devil. — “To give place to” is to get out of the way of, to allow free scope to; and therefore to give an occasion or advantage to any one. We are neither to cherish anger, nor are we to allow Satan to take advantage of our being angry. Anger when cherished gives the Tempter great power over us, as it furnishes a motive to yield to his evil suggestions. The word διάβολος is rendered by Luther, Lästerer, slanderer. It is used as an adjective in that sense in 1 Timothy 3:11; 2 Timothy 3:3, and Titus 2:3, but with the article (ὁ διάβολος) it always means Satan — the great accuser — the prince of the demons or fallen angels, who is the great opposer of God and seducer of men — against whose wiles we are commanded to be constantly on our guard.

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EPH 4:27

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以弗所书 4:26-27

他下一项劝勉是关于怒气；关于怒气，他教导——

一、不可让怒气成为犯罪的机会。

二、不可怀怒不舍。

三、当我们发怒时，不可让魔鬼得着任何便利。

ὀργίζεσθε καὶ μὴ ἁμαρτάνετε（“生气却不要犯罪”）一语，借自诗篇 4:4 的七十士译本，可有不同的解释：

二、有人将本子句第一个命令式取为容许性，第二个取为命令性：“可以发怒、却不要犯罪。”

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英文原文

Ephesians 4:26, Ephesians 4:27

His next exhortation has reference to anger; with regard to which he teaches —

Not to allow anger to be an occasion of sin.
Not to cherish it.
Not to give Satan any advantage over us when we are angry.

The words ὀργίζεσθε καὶ μὴ ἁμαρτάνετε, be ye angry and sin not, are borrowed from the Septuagint version of Psalms 4:4 and admit of different interpretations:

As the original text in Psalms 4:4 admits of being rendered Rage and sin not, i.e. do not Sin by raging‹15› — so the words of the apostle may mean, do not commit the sin of being angry. To this it is objected, that it makes the negative qualify both verbs, while it belongs really only to the latter. It is not necessary to assume that the apostle uses these words in the precise sense of the original text; for the New Testament writers often give the sense of an Old Testament passage with a modification of the words, or they use the same words with a modification of the sense. This is not properly a quotation; it is not cited as something the Psalmist said, but the words are used to express Paul’s own idea. In Romans 10:18, “Their sound is gone into all the earth,” we have the language of the 19th Psalm but not an expression of the sense of the Psalmist.
Others make the first imperative in this clause permissive and the second commanding, ‘Be angry and (but) do not sin.’
Or the first is conditional, ‘if angry, sin not.’ That is, sin not in anger; let not your anger be an occasion of sin. Repress it and bring it under control that it may not hurry you into the commission of sin. The meaning is the same as would be expressed by saying, ὀργιζόμενοι μὴ ἁμαρτάνετε, being angry sin not. This is perhaps the most satisfactory view of the passage.

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EPH 4:28

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以弗所书 4:28

下一项劝勉关系到偷窃——我们不可偷——倒要劳力，使我们不仅能诚实地供养自己，也能分给那缺乏的人。

ὁ κλέπτων 一词不是意为“从前偷过的”，而是意为“偷的”，即那作贼的。但有人问：使徒怎能假定以弗所教会中有贼，尤其他是对那些已经重生、并劝他们照其新人而活的人说话呢？为克服这难处，Calvin 说，保罗不仅指受民法惩罚的那种偷窃，而是指一切不当的获取。Jerome 说：Ephesios monet, ne sub occasione emolumenti furti crimen incurrant, furtum nominans, omme quod alterius damno quaeritur（他劝以弗所人不要在谋求利益的借口下陷入偷窃之罪；他以“偷窃”之名指称一切借损人而得利的事）。这种对偷窃概念的扩大，虽超过人法所定之罪的范围，却未越过神的律法。正如“不可杀人”的命令包含禁止恶毒；照样“不可偷盗”的命令禁止一切实际或可能不义地妨碍邻舍财富或外在产业的事。非常确定的是：许多为人之风俗所容忍的事，许多甚至为自称基督徒者所行的、将别人产业纳入己有的方式，在神律法的光中只不过是偷窃的不同形式，并要在末日审判中被显明为如此。使徒命令的精神无疑包括一切不诚实的形式。然而仍可质疑：这原则是否给出了本段的真正解释。另有人说：正如哥林多教会容忍淫乱甚至乱伦（见哥林多前书 6:1-6），所以在以弗所教会中偷窃被忽视、或至少未受纪律制裁，也并非不可信。然而我们的译本与武加大译本及 Luther 的译本相符，可能表达了真意。并非 ὁ κλέπτων 与 ὁ κλέψας 同义；而是正如“杀人者”意为犯了杀人罪的人——无论他多么悔改——照样“贼”可意为犯了偷窃罪的人。狱中某些囚犯被称为贼，是因为他们的过去，而不是因为他们的现在。

使徒吩咐的肯定部分是：与其不义地靠别人的劳力来维持自己，倒要劳力，亲手作正经事。他既曾用手去偷，就当用手行得正——即作诚实的工。保罗在别处立下总括性的原则：“若有人不肯作工、就不可吃饭”（帖撒罗尼迦后书 3:10）。凡能供养自己的人，无权靠别人供养。这是圣经经济学的一大原则。然而另一项同样重要的原则是：不能作工的人有权得帮助——所以使徒加上强壮者当劳力的动机——使 they 可以分给那缺乏的人。没有人为自己活；也没有人当单为自己劳力，而当有明确的目的，要能帮助别人。基督徒原则若公正地实行，必快快将贫穷与同类别的别种邪恶从现代文明中除去。

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英文原文

Ephesians 4:28

The next exhortation relates to theft — we are not to steal — but to labor, that we may not only honestly support ourselves, but be able also to give to those who need.

The word ὁ κλέπτων does not mean one who stole, but one who steals, the thief. But how, it is asked, could the apostle assume that there were thieves in the Ephesian church, especially as he is addressing those who had been renewed, and whom he is exhorting to live agreeably to their new nature? To get over this difficulty Calvin says, Paul does not refer merely to such thefts as the civil law punishes, but to all unjust acquisition. And Jerome says, Ephesios monet, ne sub occasione emolumenti furti crimen incurrant, furtum nominans, omme quod alterius damno quaeritur. This enlargement of the idea of theft, though it transcends the limits assigned the offense in human laws, does not go beyond the law of God. As the command, “Thou shalt do no murder,” includes the prohibition of malice; so the command, “Thou shalt not steal,” forbids everything that doth or may unjustly hinder our neighbor’s wealth or outward estate. It is very certain that many things tolerated by the customs of men; many modes of getting the property of others into our own possession practiced even by those professing to be Christians, are in the light of the divine law only different forms of theft, and will be revealed as such in the judgment of the last day. The spirit of the apostle’s command no doubt includes all the forms of dishonesty. Still it may be questioned if this principle gives the true explanation of the passage. Others say, that as in the Corinthian church fornication and even incest was tolerated, See 1 Corinthians 6:1-6, — it is not incredible that theft should be disregarded in the church of Ephesus, or at least not visited with discipline. It is however probable that our version, which agrees with the Vulgate and with Luther’s translation, expresses the true sense. Not that ὁ κλέπτων means the same with ὁ κλέψας, but as “murderer” means one guilty of murder, however penitent, so “thief” may mean one guilty of theft. Certain inmates of the prisons are called thieves because of their past, and not because of their present conduct.

The positive part of the apostle’s injunction is, instead of sustaining himself unjustly on the labor of others, let him labor, working with his hands the thing that is good. As he used his hands to steal, let him use them in doing what is right — i.e. in honest labor. Paul elsewhere lays down the general principle, “if any would not work neither should he eat.” 2 Thessalonians 3:10. No one is entitled to be supported by others, who is able to support himself. This is one great principle of scriptural economics. Another, however, no less important is, that those who cannot work are entitled to aid — and therefore the apostle adds as a motive why the strong should labor — that they may have to contribute to him that hath need. No man liveth for himself; and no man should labor for himself alone but with the definite object to be able to assist others. Christian principles, if fairly carried out, would speedily banish pauperism and other cognate evils from our modern civilization.

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EPH 4:29

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以弗所书 4:29-30

禁止坏话——吩咐有益的谈论——以别人的益处和对圣灵的敬畏作为动机。

“污秽的言语、一句不可出口”。πᾶς λόγος σαπρός，“任何腐坏的话”。σαπρός 一字字面意为“腐烂的”，然后比喻地意为“令人厌恶而有害的”。“随事说造就人的好话”，ἀγαθὸς πρὸς οἰκοδομήν，“适合建造的”。οἰκοδομὴν τῆς χρείας（“照所需要的建造”）意为所需之建造——即合乎时宜的建造。这是常见而令人满意的解释。我们的译本“to the use of edifying”调换了字词。“叫听见的人得益处”。χάριν διδόναι（“赐恩”）一语常见，总是意为——赐恩惠——即给喜悦或益处。此处无需离开此义。其意为：‘叫听见的人得益处。’ “不要叫神的圣灵担忧”，即不可因这样的坏话叫他担忧。在 πᾶς λόγος σαπρός 之下，使徒如歌罗西书 3:8 所表明的，包括了一切不敬虔、恶毒、污秽的言语——这些不仅伤害别人，更叫圣灵担忧。正如圣殿是圣的，凡亵渎它的事物都得罪神；照样，圣灵在神百姓中的内住，成为我们当以敬畏待他们的理由，正如这位使徒所教导的：“岂不知你们是神的殿、神的灵住在你们里头么。若有人毁坏神的殿、神必要毁坏那人、因为神的殿是圣的、这殿就是你们。”（哥林多前书 3:16、17）。所以，借向信徒提出不敬虔或污秽的思想而玷污他们的灵魂，便是亵渎神的殿、得罪圣灵。这是此处所呈现之真理的一面。另一面——也是本子句更直接所指的——是：那俯就住在我们心中的圣灵，每当我们这样犯罪时便担忧、被得罪。所以在哥林多前书 6:19，保罗说：“岂不知你们的身子就是圣灵的殿么、这圣灵是从神而来、住在你们里头的、并且你们不是自己的人。” 所以，对住在别人里面、并住在我们自己里面的同一位圣灵的敬畏，当阻止我们说出任何败坏人的思想。使徒说，圣灵担忧了。不仅他的圣洁被得罪，他的爱也受伤。若有什么能增加这种行为的罪咎，那就是它的忘恩——因为正如使徒所加上的，我们是“靠他”——“受印记、等候得赎的日子”。他的内住证明我们是神的儿女，并确保我们至终得救。见以弗所书 1:13。所以叫他担忧，就是伤那我们救恩所依靠者。虽然他不会至终离开他所内住的人，但当他担忧时，他便收回他同在的彰显。而对那些彰显的忽视，便证明我们没有基督的灵，也就不属他。

使徒接着劝读者弃绝一切恶毒与报复的感情，要仁慈、要饶恕。这劝勉借对神怜悯的思考、并基督的大爱得以力陈（以弗所书 4:31）。

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英文原文

Ephesians 4:29, Ephesians 4:30

Forbid corrupt communication — enjoin profitable discourse, assign as a motive the good of others and reverence for the Holy Spirit.

Let no corrupt communication proceed out of your mouth. Πᾶς λόγος σαπρὸς, any foul word. The word σαπρὸς means literally putrid, and then figuratively offensive and injurious. But that which is good to the use of edifying, ἀγαθὸς πρὸς οἰκοδομὴν, adapted to edification. The words οἰκοδομὴν τῆς χρείας, edification of the necessity, means the edification the necessity calls for — or which is suited to the occasion. This is the common and satisfactory interpretation. Our version “to the use of edifying” — transposes the words. That it may give grace to the hearers. The phrase χάριν διδόναι, to give grace, is one of frequent occurrence, and always means — to confer a favor — i.e. to give pleasure or profit. There is no necessity for departing from this sense here. The meaning is, ‘that it may benefit the hearers.’ And grieve not the Holy Spirit of God, i.e. by such corrupt language. Under the head of πᾶς λόγος σαπρὸς the apostle includes, as appears from Colossians 3:8, all irreligious, malicious and impure language, which not only injures others, but grieves the Holy Spirit. As a temple is sacred, and everything that profanes it is an offense to God, so the indwelling of the Holy Ghost in the people of God is made the reason why we should treat them with reverence, as this apostle teaches when he says, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him will God destroy; for the temple of God is holy, which temple ye are.” 1 Corinthians 3:16, 1 Corinthians 3:17. To pollute, therefore, the souls of believers by suggesting irreligious or impure thoughts to them, is a profanation of the temple of God and an offense to the Holy Ghost. This is one phase of the truth here presented. Another, and the one more immediately intended in this clause is, that the blessed Spirit who condescends to dwell in our hearts is grieved and offended whenever we thus sin. Thus in 1 Corinthians 6:19, Paul says, “What! know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own?” Reverence, therefore, for the Holy Spirit who dwells in others, and for that same Spirit as dwelling in ourselves, should prevent our ever giving utterance to a corrupting thought. The Spirit, says the apostle, is grieved. Not only is his holiness offended, but his love is wounded. If anything can add to the guilt of such conduct, it is its ingratitude, for it is by him, as the apostle adds, We are sealed unto the day of redemption. His indwelling certifies that we are the children of God, and secures our final salvation. See Ephesians 1:13. To grieve him, therefore, is to wound him on whom our salvation depends. Though he will not finally withdraw from those in whom he dwells, yet when grieved he withholds the manifestations of his presence. And a disregard for those manifestations is proof that we have not the Spirit of Christ and are none of his.

The apostle next exhorts his readers to put away all malicious and revengeful feelings, to be kind and forgiving. This exhortation is enforced by the consideration of the mercy of God, and the great love of Christ, Ephesians 4:31.

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EPH 4:30

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以弗所书 4:29-30

禁止坏话——吩咐有益的谈论——以别人的益处和对圣灵的敬畏作为动机。

使徒接着劝读者弃绝一切恶毒与报复的感情，要仁慈、要饶恕。这劝勉借对神怜悯的思考、并基督的大爱得以力陈（以弗所书 4:31）。

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英文原文

Ephesians 4:29, Ephesians 4:30

Forbid corrupt communication — enjoin profitable discourse, assign as a motive the good of others and reverence for the Holy Spirit.

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EPH 4:31

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以弗所书 4:31

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。这些是密切相关的恶。“苦毒”一字是从感觉的范围转到心思的范围的用词。形容词 πικρός 意为“锐利的”，如箭；然后意为“味上辛辣的、令人不快的”，再后意为“有毒的”。民数记 5:18 所记给疑行淫乱之妇人所喝的毒水，称为“苦水”。所以“苦毒”一字按比喻义意为“侵蚀人的”，如忧伤，或任何像毒之作用于身体、或像蛇毒之作用于别人心思一样作用于心思之物。蛇的毒液藏在他的牙中是无害的；但一切恶情对于怀它的主体都是毒，对于它的对象都是蛇毒。所以“除掉一切苦毒”的命令，就是“除掉一切侵蚀我们自己心思、或伤害别人感情之物”的命令。在此项之下的，是以下的几样：恼恨，θυμός（来自 θύω，“焚烧”），意为心思本身——即情欲与欲望的所在——然后意为在情欲激动中的心思。“忿怒”，ὀργή，是情欲本身，即 θυμός 的表现；而嚷闹与毁谤则是忿怒的外在表现。上下文表明：βλασφημία 既不是指对神所发的亵渎，也不是单指对人所发的诽谤；而是指任何由忿怒所发、旨在伤害或损及别人的言语。“并一切的恶毒”。κακία 是泛指任何坏或恶的总称。此处上下文表明它意为“恶毒”——即要伤害人的欲望。我们不仅当除掉恼恨与忿怒，也当除掉一切其他形式的恶毒之情。

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英文原文

Ephesians 4:31

Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you. These are intimately related evils. Bitterness, a word transferred from the sphere of sensations to that of the mind. The adjective πικρός means sharp, as an arrow, then pungent to the taste, disagreeable, and then venomous. The poisonous water given to the woman suspected of adultery, Numbers 5:18, is called the “bitter water.” The word bitterness, therefore, in its figurative sense means what is corroding, as grief, or anything which acts on the mind as poison does on the body, or on the minds of others as venom does on their bodies. The venom of the serpent lies harmless in his fang; but all evil feelings are poison to the subject of them as well as venom to their object. The command, therefore to lay aside all bitterness, is a command to lay aside everything which corrodes our own minds or wounds the feelings of others. Under this head are the particulars which follow, viz. wrath; θυμὸς, (from θύω, to burn) means the mind itself as the seat of passions and desires — then the mind in the commotion of passion. Ὀργή, anger, is the passion itself, i.e. the manifestation of θυμὸς, as clamor and evil speaking are the outward expression of anger. The context shows that βλασφημία is neither blasphemy as directed against God, nor merely slander as directed against men; but any form of speech springing from anger, and adapted either to wound or to injure others. With all malice. Κακίᾳ is a general term for badness or depravity of any kind. Here the context shows that it means malevolence, the desire to injure. We are to lay aside not only wrath and anger but all other forms of malevolent feeling.

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Hodge's Commentary on the New Testament · Ephesians 第4章