1
Eph 3:1-21.
英文原文
Eph 3:1-21.
HIS APOSTOLIC OFFICE TO MAKE KNOWN THE MYSTERY OF CHRIST REVEALED BY THE SPIRIT: PRAYER THAT BY THE SAME SPIRIT THEY MAY COMPREHEND THE VAST LOVE OF CHRIST: DOXOLOGY ENDING THIS DIVISION OF THE EPISTLE.
As the first chapter treated of THE FATHER'S office; and the second, THE SON'S, so this, that of THE SPIRIT.
1. of Jesus Christ--Greek, "Christ Jesus." The office is the prominent thought in the latter arrangement; the person, in the former. He here marks the Messiahship of "Christ," maintained by him as the origin of his being a "prisoner," owing to the jealousy of the Jews being roused at his preaching it to the Gentiles. His very bonds were profitable to ("for" or "in behalf of you") Gentiles
(Eph 3:13; 2Ti 2:10).
He digresses at "For this cause," and does not complete the sentence which he had intended, until
Eph 3:14,
where he resumes the words, "For this cause," namely, because I know this your call of God as Gentiles
(Eph 2:11-22),
to be "fellow-heirs" with the Jews
(Eph 3:6),
"I bow my knees to" the Father of our common Saviour
(Eph 3:14, 15)
to confirm you in the faith by His Spirit. "I Paul," expresses the agent employed by the Spirit to enlighten them, after he had been first enlightened himself by the same Spirit
(Eph 3:3-5, 9).
2
無標題
2. 若--希臘文並不暗示疑惑：「假定（我知道為事實，即）你們曾聽見」等。「若，如我所料。」希臘文的陳述語氣表明不暗示疑惑：「既然你們確曾聽見」等。他藉此措辭婉轉地提醒他們：他們曾從他自己口中--大概後來也從別人那裏--聽見此事實。見導論，表明這些話並不反駁本書信是寫給以弗所人的。比較
徒 20:17-24。
職分--「作管家分賜那賜給我為你們（原文是『曾賜給我』，非『賜給我』）之神恩典的職分」，即為分賜給你們。
英文原文
2. If--The Greek does not imply doubt: "Assuming (what I know to be the fact, namely) that ye have heard," &c. "If, as I presume," The indicative in the Greek shows that no doubt is implied: "Seeing that doubtless," &c. He by this phrase delicately reminds them of their having heard from himself, and probably from others subsequently, the fact. See
Introduction,
showing that these words do not disprove the address of this Epistle to the Ephesians. Compare
Ac 20:17-24.
the dispensation--"The office of dispensing, as a steward, the grace of God which was (not 'is') given me to you-ward," namely, to dispense to you.
3
無標題
3. 啟示使我知道--最古老的抄本作：「藉啟示使奧秘（即外邦人的蒙接納，
弗 3:6; 1:9）
使我知道
(加 1:12)。」
正如我以前略略寫過的--即在本書信中
(弗 1:9, 10)，
他部分重複了那些話。
英文原文
3. he made known--The oldest manuscripts read, "That by revelation was the mystery (namely, of the admission of the Gentiles,
Eph 3:6; 1:9)
made known unto me
(Ga 1:12)."
as I wrote afore--namely, in this Epistle
(Eph 1:9, 10),
the words of which he partly repeats.
4
無標題
4. 我……所知道的--「察覺我的理解」[阿爾福德（Alford）]，或「智識」。「你們念了」，暗示本書信的奧秘雖深，但所有人明白的途徑就是念它
(提後 3:15, 16)。
他們藉著察覺他對這些奧秘的理解，也將能明白。
基督的奧秘--「奧秘」就是基督自己，曾經隱藏，如今已顯明
(西 1:27)。
英文原文
4. understand my knowledge--"perceive my understanding" [ALFORD], or "intelligence." "When ye read," implies that, deep as are the mysteries of this Epistle, the way for all to understand them is to read it
(2Ti 3:15, 16).
By perceiving his understanding of the mysteries, they, too, will be enabled to understand.
the mystery of Christ--The "mystery" is Christ Himself, once hidden, but now revealed
(Col 1:27).
5
無標題
5. 在別的世代--希臘文，「世代」。
沒有叫人知道--他不是說「沒有被啟示」。藉啟示而使人知道，是藉傳講而使人知道的源頭 [本格爾（Bengel）]。前者只賜給眾先知，為使他們能將所啟示的真理向一般世人傳揚。
給人的子孫--即按出生狀態的人，與那些蒙「聖靈」（希臘文「在靈裏」，比較
啟 1:10)
光照的人相對，
太 16:17。
如今--（保羅此處所論的）外邦人蒙召的奧秘，對舊約先知並非全然未知
(賽 56:6, 7; 49:6)。
但他們並不如如今已知道的那樣，以同等的明確性知道
(徒 10:19, 20; 11:18-21)。
他們可能不知道外邦人能不受割禮而蒙接納，也不知道他們在享受神恩典上將與猶太人同等。「聖靈」的恩賜以其豐滿保留給新約，為使基督因此得榮耀。「聖」這形容詞標示出新約「先知」（即此處所指者）因聖靈而成的特殊分別；與之相比，連舊約先知也不過是「人的子孫」
(結 2:3
及其他處)。
英文原文
5. in other ages--Greek, "generations."
not made known--He does not say, "has not been revealed." Making known by revelation is the source of making known by preaching [BENGEL]. The former was vouchsafed only to the prophets, in order that they might make known the truth so revealed to men in general.
unto the sons of men--men in their state by birth, as contrasted with those illuminated "by the Spirit" (Greek, "IN the Spirit," compare
Re 1:10),
Mt 16:17.
as--The mystery of the call of the Gentiles (of which Paul speaks here) was not unknown to the Old Testament prophets
(Isa 56:6, 7; 49:6).
But they did not know it with the same explicit distinctness "As" it has been now known
(Ac 10:19, 20; 11:18-21).
They probably did not know that the Gentiles were to be admitted without circumcision or that they were to be on a level with the Jews in partaking of the grace of God. The gift of "the Spirit" in its fulness was reserved for the New Testament that Christ might thereby be glorified. The epithet, "holy," marks the special consecration of the New Testament "prophets" (who are here meant) by the Spirit, compared with which even the Old Testament prophets were but "sons of men"
(Eze 2:3,
and elsewhere).
6
無標題
6. 譯作：「就是外邦人成了」等。「成為同一身體的同屬肢體，在基督耶穌裡（最古老的抄本加上的），藉著福音，作那（最古老的抄本如此讀，而非讀作「他的」）應許的同蒙之人。」他們是在「基督耶穌裡」成為神產業中的「同為後嗣」；在元首基督耶穌之下成為「同一身體」；在聖靈的交通裡成為「同蒙應許的人」
(弗 1:13; 來 6:4)。
如此便暗指三一神，正如本書信別處常見的一樣
(弗 2:19, 20, 22)。
英文原文
6. Translate, "That the Gentiles are," &c. "and fellow members of the same body, and fellow partakers of the (so the oldest manuscripts read, not 'HIS') promise, in Christ Jesus (added in the oldest manuscripts), through the Gospel." It is "in Christ Jesus" that they are made "fellow heirs" in the inheritance of GOD: "of the same body" under the Head, CHRIST JESUS; and "fellow partakers of the promise" in the communion of THE HOLY SPIRIT
(Eph 1:13; Heb 6:4).
The Trinity is thus alluded to, as often elsewhere in this Epistle
(Eph 2:19, 20, 22).
7
無標題
7. Whereof——即這福音的。
according to——即作為「神恩典的賞賜」的結果，並與之相稱。
given——「這（恩典的賞賜）是藉著（希臘文作『照著』，如
弗 3:20; 1:19
中那樣，即作為……的結果並按比例）祂大能的運行（希臘文作『energy』，或『內裡的運行』）所賜給我的。」
英文原文
7. Whereof--"of which" Gospel.
according to--in consequence of, and in accordance with, "the gift of the grace of God."
given--"which (gift of grace) was given to me by (Greek, 'according to,' as in
Eph 3:20; 1:19:
as the result of, and in proportion to) the effectual working (Greek, 'energy,' or 'in-working') of His power."
8
無標題
8. am——不只是過去某時我曾經是，更是我現在仍是那最不配擔當如此崇高職分的人（比較
提前 1:15,
末了）。
least of all saints——不只是「在所有使徒中」
(林前 15:9, 10)。
is——希臘文,「已被賜予」。
among——最古老的抄本省略。譯作：「將那福音……傳給外邦人，報給他們那不能測透
(伯 5:9)
的豐富，」即基督之恩典的豐富
(弗 1:7; 2:7)。
羅 11:33
中「不能測透」如同一座取之不盡的礦藏，其珍寶永不能被完全探明
(弗 3:18, 19)。
英文原文
8. am--Not merely was I in times past, but I still am the least worthy of so high an office (compare
1Ti 1:15,
end).
least of all saints--not merely "of all apostles"
(1Co 15:9, 10).
is--Greek, "has been given."
among--omitted in the oldest manuscripts Translate, "to announce to the Gentiles the glad tidings of the unsearchable
(Job 5:9)
riches," namely, of Christ's grace
(Eph 1:7; 2:7).
Ro 11:33,
"unsearchable" as a mine inexhaustible, whose treasures can never be fully explored
(Eph 3:18, 19).
9
無標題
9. to make all men see——希臘文,「照亮所有人」
(弗 1:18; 詩 18:28; 來 6:4)。
「所有人」（比較
西 1:28)。
fellowship——最古老的抄本作「經營」或「管家職分」（dispensation，比較
西 1:25, 26;
並參見上面
弗 1:10
的註釋）。「使所有人都看見，神在此時樂意如何（藉著我和別人，即祂的管家）分賜那從前是奧秘的事。」ELLICOTT 將之解釋為那奧秘（即猶太人和外邦人在基督裡的聯合）的「安排」或「規範」，這奧秘如今當在它曾隱秘地存在於神的旨意中、如今又藉著教會向天上執政掌權者顯明這事實上，謙卑地追溯並承認。
from the beginning of the world——希臘文,「從（諸）世代的（起頭）」。比較
弗 1:4; 羅 16:25; 林前 2:7。
「世代」是指以連續的創造階段和受造的等級為標記的、浩瀚連續的時間時期。
in God——「隱藏在」祂的旨意中
(弗 1:9)。
created all things by Jesus Christ——神對世界及其中萬有的創造，是其餘「經營」的基礎，這經營是照著神普世的權能自由地分施的 [BENGEL]。神既創造了「事物整個範疇」（希臘文如此作），無論物質的或屬靈的，就必有絕對的權利按祂的旨意調度萬事。因此我們可以看出，祂有權將在基督裡那普世救恩的奧秘「隱藏在祂自己裡面」，直到祂自己所定合宜的啟示時機來到。最古老的抄本省略「藉著耶穌基督」。
英文原文
9. to make all men see--Greek, "to enlighten all"
(Eph 1:18; Ps 18:28; Heb 6:4).
"All" (compare
Col 1:28).
fellowship--The oldest manuscripts read, "economy," or "dispensation" (compare
Col 1:25, 26;
and see on
Eph 1:10,
above). "To make all see how it hath seemed good to God at this time to dispense (through me and others, His stewards) what heretofore was a mystery." ELLICOTT explains it, "the arrangement," or "regulation" of the mystery (the union of Jews and Gentiles in Christ) which was now to be humbly traced and acknowledged in the fact of its having secretly existed in the counsel of God, and now having been revealed to the heavenly powers by means of the Church.
from the beginning of the world--Greek, "from (the beginning of) the ages." Compare
Eph 1:4; Ro 16:25; 1Co 2:7.
The "ages" are the vast successive periods of time, marked by successive stages of creation and orders of beings.
in God--"hidden in" His counsels
(Eph 1:9).
created all things by Jesus Christ--God's creation of the world and all things therein is the foundation of the rest of the "economy," which is freely dispensed according to the universal power of God [BENGEL]. AS God created "the whole range of things" (so the Greek), physical and spiritual alike, He must have an absolute right to adjust all things as He will. Hence, we may see His right to keep the mystery of world-wide salvation in Christ "hidden in Himself," till his own good time for revealing it. The oldest manuscripts omit "by Jesus Christ."
10
無標題
10. 神賜恩給保羅、讓他向外邦人宣告那從前隱藏之救恩奧秘的目的。
now——首先：與「從創世以來隱藏」
(弗 3:5)
相對。
unto the principalities and——希臘文加「那些」。
powers——主要是向各等級的好天使，因為他們在最嚴格的意義上居住在「天界」；被「曉得」於他們敬拜的喜樂中
(提前 3:16; 彼前 1:12)。
次要地，神在救贖中的智慧也向邪惡的天使顯明，他們在較低意義上居住於「天界」，即空中（比較
弗 2:2
與 弗 6:12);
被「曉得」於他們的狼狽中
(林前 15:24; 西 2:15)。
might be known——譯作：「可以讓……曉得」。
by the church——「藉著」，或「通過教會」，教會是神百般智慧彰顯的「劇場」
(路 15:10; 林前 4:9):
「成了給天使觀看的一場戲（希臘文作『戲園』）。」因此天使不過是我們的「同僕」
(啟 19:10)。
manifold wisdom——本質上如基督是一，卻在關乎地點、時間和人物的經營上多有變化
(賽 55:8, 9; 來 1:1)。
比較
彼前 4:10,
「作神百般恩典的好管家」。人直到能將其各個單一行動作為一個相連的整體來觀看，才能正確地理解它們
(林前 13:12)。
教會的蒙召並非偶然的補救，或事後的補救方法，而是永遠計畫的一部分；這計畫在經營上雖有百般的變化，在其目的上卻是一。
英文原文
10. The design of God in giving Paul grace to proclaim to the Gentiles the mystery of salvation heretofore hidden.
now--first: opposed to "hidden from the beginning of the world"
(Eph 3:5).
unto the principalities and--Greek adds "the"
powers--unto the various orders of good angels primarily, as these dwell "in the heavenly places" in the highest sense; "known" to their adoring joy
(1Ti 3:16; 1Pe 1:12).
Secondarily, God's wisdom in redemption is made known to evil angels, who dwell "in heavenly places" in a lower sense, namely, the air (compare
Eph 2:2 with Eph 6:12);
"known" to their dismay
(1Co 15:24; Col 2:15).
might be known--Translate, "may be known."
by the church--"by means of," or "through the Church," which is the "theater" for the display of God's manifold wisdom
(Lu 15:10; 1Co 4:9):
"a spectacle (Greek, 'theater') to angels." Hence, angels are but our "fellow servants"
(Re 19:10).
manifold wisdom--though essentially one, as Christ is one, yet varying the economy in respect to places, times, and persons
(Isa 55:8, 9; Heb 1:1).
Compare
1Pe 4:10,
"stewards of the manifold grace of God." Man cannot understand aright its single acts till he can survey them as a connected whole
(1Co 13:12).
The call of the Church is no haphazard remedy, or afterthought, but part of the eternal scheme, which, amidst manifold varieties of dispensation, is one in its end.
11
無標題
11. which he purposed——希臘文,「作成」。ELLICOTT 譯作「成就」。
英文原文
11. which he purposed--Greek, "made." ELLICOTT translates, "wrought."
12
無標題
12. 譯作：「我們的坦然無懼和我們的進入
(弗 2:18)
在確據中，藉著我們的信在祂裡面。」ALFORD 引
羅 8:38
等為例。「這進入」（希臘文）含有被正式引見到君王面前的意思。
英文原文
12. Translate, "our boldness and our access
(Eph 2:18)
in confidence through our faith in Him." ALFORD quotes as an instance,
Ro 8:38,
&c. "THE access" (Greek) implies the formal introduction into the presence of a monarch.
13
無標題
13. 「我求你們不要喪膽。」
for you——為你們的緣故。
which is——更當作「which *are（是）*你們的榮耀」，即因為這表明神如此愛你們，甚至將祂的兒子賜給你們，並允許祂的使徒在向外邦人傳福音的事上為你們忍受「患難」[CHRYSOSTOM]。參見
弗 3:1,
「為你們外邦人作囚徒的」。我的患難是你們屬靈的「榮耀」，因為你們的信心因此得以增進
(林前 4:10)。
英文原文
13. "I entreat you not to be dispirited."
for you--in your behalf.
which is--rather, "which are your glory," namely, inasmuch as showing that God loved you so much, as both to give His Son for you, and to permit His apostles to suffer "tribulations" for you [CHRYSOSTOM] in preaching the Gospel to the Gentiles. See on
Eph 3:1,
"prisoner for you Gentiles." My tribulations are your spiritual "glory," as your faith is furthered thereby
(1Co 4:10).
14
無標題
14. For this cause——承接
弗 3:1
「因此」的線索而續。因為你們在神的教會中有這樣的地位 [ALFORD]。
bow my knees——謙卑禱告時合宜的姿勢。姿勢影響心思，因此並非無關緊要。見保羅的習慣
(徒 20:36);
以及主自己在地上時的榜樣
(路 22:41)。
unto the Father——最古的抄本省略「我們主耶穌基督的」。但武加大譯本和一些極古老的權威文獻保留之：
弗 3:15
「從祂」二字，無論何種情形都是指著「父」（Patera），正如「family（家族）」（patria，在發音和詞源上與之相關）顯然是指著祂說的。不過一切兒子名分的根基仍在耶穌基督裡。
英文原文
14. For this cause--Resuming the thread of
Eph 3:1,
"For this cause." Because ye have such a standing in God's Church [ALFORD].
bow my knees--the proper attitude in humble prayer. Posture affects the mind, and is not therefore unimportant. See Paul's practice
(Ac 20:36);
and that of the Lord Himself on earth
(Lu 22:41).
unto the Father--The oldest manuscripts omit "of our Lord Jesus Christ." But Vulgate and some very old authorities retain them:
Eph 3:15,
"From whom," in either case, refers to "the Father" (Patera), as "family" (patria, akin in sound and etymology) plainly refers to Him. Still the foundation of all sonship is in Jesus Christ.
15
無標題
15. the whole family——ALFORD、MIDDLETON 等人譯作「every family（各家）」：暗指天上和地上各種被假定的家族 [THEOPHYLACT, Æcumenius, 見於 SUICER, 2.633]，使徒因此被認為暗示：神在與我們這些被收養的兒女為父的關係上，就是處處可見之父職關係的偉大原型。但「聖天使也結成屬靈的家族或共父之團體」的觀念，在聖經別處從未提及。而且
徒 2:36
中，同樣省略了冠詞，卻譯作「全以色列家」，表明在新約希臘文中，譯作「全家」或「整個家族」是正當的：這也與聖經的觀點相符——天使和人，在地上爭戰的聖徒和與神同在的聖徒，都是一個聖潔的家族，在天與地的中保基督裡聯於一位父
(弗 1:10; 腓 2:10)。
因此天使被稱為我們的「弟兄」
(啟 19:10),
並因受造被稱為「神的眾子」，正如我們因被收養而然
(伯 38:7)。
教會是那涵蓋人之外、更高屬靈世界的宏大家族或國度的一部分；在那屬靈世界中，蒙救贖之人如今正趨向的那個實現的原型，已經實現。神「國度」作為一個神聖群體的這種普世觀念，在主禱文中向我們呈現。因罪，人不但與神疏遠，也與神的國已經實現的那更高屬靈世界疏遠。正如基督使人與神和好時，也將他們在一個神聖群體中彼此聯合（聯於祂——獨一的元首），拆毀了猶太人與外邦人之間隔斷的牆
(弗 2:14),
照樣祂也使他們與一切已經在神的國中達到那完全的人有分
(西 1:20)
[NEANDER]。
is named——作為神的兒子得著其源頭和其名。在神，被命名與存在是一回事。擔負神的名就是作為祂自己特殊的子民歸屬於神
(民 6:27; 賽 43:7; 44:5; 羅 9:25, 26)。
英文原文
15. the whole family--ALFORD, MIDDLETON, and others translate, "every family": alluding to the several families in heaven and in earth supposed to exist [THEOPHYLACT, Æcumenius, in SUICER, 2.633], the apostle thus being supposed to imply that God, in His relation of Father to us His adopted children, is the great prototype of the paternal relation wherever found. But the idea that "the holy angels are bound up in spiritual families or compaternities," is nowhere else in Scripture referred to. And
Ac 2:36,
where the article is similarly omitted, and yet the translation is, "All the house of Israel," shows that in New Testament Greek the translation is justifiable, "all the family," or "the whole family": which accords with Scripture views, that angels and men, the saints militant and those with God, are one holy family joined under the one Father in Christ, the mediator between heaven and earth
(Eph 1:10; Php 2:10).
Hence angels are termed our "brethren"
(Re 19:10),
and "sons of God" by creation, as we are by adoption
(Job 38:7).
The Church is part of the grand family, or kingdom, which comprehends, besides men, the higher spiritual world, where the archetype, to the realization of which redeemed man is now tending, is already realized. This universal idea of the "kingdom" of God as one divine community, is presented to us in the Lord's Prayer. By sin men were estranged, not only from God, but from that higher spiritual world in which the kingdom of God is already realized. As Christ when He reconciled men to God, united them to one another in a divine community (joined to Himself, the one Head), breaking down the partition wall between Jew and Gentile
(Eph 2:14),
so also He joins them in communion with all those who have already attained that perfection in the kingdom of God, to which the Church on earth is aspiring
(Col 1:20)
[NEANDER].
is named--derives its origin and its name as sons of God. To be named, and to be, are one with God. To bear God's name is to belong to God as His own peculiar people
(Nu 6:27; Isa 43:7; 44:5; Ro 9:25, 26).
16
無標題
16. according to——即與祂榮耀的豐盛相稱的豐盛；不是「照」我們心胸的狹窄。
西 1:11,
「照祂榮耀的權能，得著各樣的能力剛強起來。」
by——希臘文作「藉著」；「藉著祂的靈」。
in——希臘文含有「灌注進去」之意。
the inner man——
(弗 4:22, 24; 彼前 3:4);
「心裡隱藏的人」。這不能用於不信者——他們的裡面之人和外面之人同樣屬肉體。但對於信徒，「裡面（新）的人」——他們的真我——與那附屬於他們如同死亡之身、日日被治死、卻非他們真我的舊人形成對比。
英文原文
16. according to--that is in abundance consonant to the riches of His glory; not "according to" the narrowness of our hearts.
Col 1:11,
"Strengthened with all might according to His glorious power."
by--Greek, "through"; "by means of His Spirit."
in--The Greek implies, "infused into."
the inner man--
(Eph 4:22, 24; 1Pe 3:4);
"the hidden man of the heart." Not predicated of unbelievers, whose inward and outward man alike are carnal. But in believers, the "inner (new) man," their true self, stands in contrast to their old man, which is attached to them as a body of death daily being mortified, but not their true self.
17
無標題
17. That——如此便。
dwell——持久地以之為居所
(約 14:23)。
聖靈所在之處，基督也在
(約 14:16, 18)。
by faith——希臘文作「藉著信」，信為耶穌打開心的門
(約 3:20)。
祂僅在舌上，或在腦中閃過，是不夠的：心才是祂合宜的座位 [CALVIN]。「你們能在愛中扎根立基」（比較
弗 3:19)
在希臘文中與本子句相連，不與「便有能力領悟」這子句相連。「扎根」是取自樹的意象；「立基」（希臘文，「奠基」，「你們的根基建立在」）是取自建築物的意象（比較註釋，見
弗 2:20, 21; 西 1:23; 2:7)。
與
太 13:6, 21
相對比。
作為聖靈初熟果子、從信徒靈中所體會的基督之愛流出來的「愛」，當成為他們進一步領會基督之愛那廣大無邊之根基。
英文原文
17. That--So that.
dwell--abidingly make His abode
(Joh 14:23).
Where the Spirit is there Christ is
(Joh 14:16, 18).
by faith--Greek, "through faith," which opens the door of the heart to Jesus
(Joh 3:20).
It is not enough that He be on the tongue, or flit through the brain: the heart is His proper seat [CALVIN]. "You being rooted and grounded in love" (compare
Eph 3:19),
is in the Greek connected with this clause, not with the clause, "that ye may be able to comprehend." "Rooted" is an image from a tree; "grounded" (Greek, "founder," "having your foundations resting on"), from a building (compare Notes,, see on
Eph 2:20,21;
Col 1:23; 2:7).
Contrast
Mt 13:6, 21.
"Love," the first-fruit of the Spirit, flowing from Christ's love realized in the soul, was to be the basis on which should rest their further comprehension of all the vastness of Christ's love.
18
無標題
18. May be able——甚至還要進一步。希臘文作「能完全得以」。
breadth ... length ... depth ... height——即屬靈聖殿的充分尺度，對應於「神一切所充滿的」
(弗 3:19),
教會當按其容量與之相稱（比較
弗 4:10, 13)
正如與「基督的豐滿」相稱。「闊」暗示基督那擁抱萬人的普世之愛；「長」暗示其延伸貫穿歷代
(弗 3:21);
「深」暗示無一受造物能測度的深奧智慧
(羅 11:33);
「高」暗示高過任何仇敵能奪去的地步
(弗 4:8)
[BENGEL]。我較傾向把「闊」等理解為指那白白恩典的救恩在基督裡為一切人——外邦人和猶太人同樣——所成全的整個浩大奧秘，保羅一直以來所論的就是這奧秘
(弗 3:3-9),
如今他祈求他們能更完全地領會。作為其附屬——也是其最核心的部分——他加上「並認識基督的愛」
(弗 3:19)。
GROTIUS 把*depth（深）和height（高）*理解為指神的善良把我們從最低的沉淪提升到最大的高度。
英文原文
18. May be able--even still further. Greek, "May be fully able."
breadth . . . length . . . depth . . . height--namely, the full dimensions of the spiritual temple, answering to "the fulness of God"
(Eph 3:19),
to which the Church, according to its capacity, ought to correspond (compare
Eph 4:10, 13)
as to "the fulness of Christ." The "breadth" implies Christ's world-wide love, embracing all men: the "length," its being extended through all ages
(Eph 3:21);
the "depth," its profound wisdom which no creature can fathom
(Ro 11:33);
the "height," its being beyond the reach of any foe to deprive us of
(Eph 4:8)
[BENGEL]. I prefer to understand "the breadth," &c., to refer to the whole of the vast mystery of free salvation in Christ for all, Gentile and Jew alike, of which Paul had been speaking
(Eph 3:3-9),
and of which he now prays they may have a fuller comprehension. As subsidiary to this, and the most essential part of it, he adds, "and to know the love of Christ"
(Eph 3:19).
GROTIUS understands depth and height of God's goodness raising us from the lowest depression to the greatest height.
19
無標題
19. passeth——超越、勝過。「知道……是過於人所能測度的」這個悖論，暗示當他說「知道」時，並非意思我們能充分地知道；我們所知道的，乃是祂的愛遠超過我們對它的認識，而且即使我們將來知識不斷增添，它仍要超過這一切。正如神的大能超過我們的意念
(弗 3:20)。
filled with——更當照希臘文作：「甚至被充滿直到神一切所充滿的」（這是終極的目標），即各按你們的容量，被神聖的智慧、知識和愛所充滿；「正如神自己是充滿的」，也正如那住在你們心中的基督，「因為神本性一切的豐盛都有形有體地居住在祂裡面」
(西 2:9)。
英文原文
19. passeth--surpasseth, exceeds. The paradox "to know . . . which passeth knowledge," implies that when he says "know," he does not mean that we can adequately know; all we know is, that His love exceeds far our knowledge of it, and with even our fresh accessions of knowledge hereafter, will still exceed them. Even as God's power exceeds our thoughts
(Eph 3:20).
filled with--rather, as Greek, "filled even unto all the fulness of God" (this is the grand goal), that is, filled, each according to your capacity, with the divine wisdom, knowledge, and love; "even as God is full," and as Christ who dwells in your hearts, hath "all the fulness of the Godhead dwelling in Him bodily"
(Col 2:9).
20
無標題
20. unto him——與我們自己及我們的需要相對。譯作：「能照著運行在我們裡面的大能，充充足足地成就一切，超過我們所求所（甚至）想的」：*thought（意念）比prayers（祈求）*所及的範圍更廣。*above（超過）*一詞在保羅著作中出現的次數，為新約其餘所有部分的總和的三倍，顯示出保羅靈裡熱切的洋溢。
according to the power——即內住的聖靈
(羅 8:26)。
他是訴諸於他們和他自己的經歷。
英文原文
20. unto him--contrasted with ourselves and our needs. Translate, "that is able above all things (what is above all things) to do exceeding abundantly above what we ask or (even) think": thought takes a wider range than prayers. The word, above, occurs thrice as often in Paul's writings, as in all the rest of the New Testament, showing the warm exuberance of Paul's spirit.
according to the power--the indwelling Spirit
(Ro 8:26).
He appeals to their and his experience.
21
無標題
21. 譯作：「願那榮耀（即剛才所論那恩典的救恩經營的全部榮耀）歸給祂，在教會中（作為彰顯榮耀的劇場，
弗 3:10)
在基督耶穌裡（因為一切榮耀都集中於祂裡面，
亞 6:13)
直到世世代代，永永遠遠」，直譯為「世世代代的世代」。永恆被理解為由「世代」（這些又由「代」組成）無盡相繼而成。
英文原文
21. Translate, "Unto Him be the glory (that is, the whole glory of the gracious dispensation of salvation just spoken of) in the Church (as the theater for the manifestation of the glory,
Eph 3:10)
in Christ Jesus (as in Him all the glory centers,
Zec 6:13)
to all the generations of eternal ages," literally, "of the age of the ages." Eternity is conceived as consisting of "ages" (these again consisting of "generations") endlessly succeeding one another.
弗 3:1-21.
他作使徒的職分--藉聖靈啟示使人明白基督的奧秘：求神藉同一位聖靈使他們能領悟基督廣大的愛：結束本段書信的頌榮。
第一章論及父的職分；第二章論及子的職分；本章則論及聖靈的職分。
1. 耶穌基督的--希臘文作「基督耶穌」。後者的語序以職分為突出的思想；前者的語序則以位格為突出的思想。此處他標示出「基督」的彌賽亞身分，他正是為此被囚--因他將之傳給外邦人而激起猶太人的嫉妒。甚至他的鎖鍊也於外邦人有益（「為」或「代替你們」）
(弗 3:13； 提後 2:10)。
他在「因此」一語上岔開話題，直到
弗 3:14
才完成他原本要說的句子；在那裏他恢復「因此」一詞，即因為我知道你們這些外邦人蒙神呼召
(弗 2:11-22)，
與猶太人「同為後嗣」
(弗 3:6)，
「我……屈膝」於我們共同救主的父面前
(弗 3:14, 15)，
求祂藉著祂的靈在信仰上堅固你們。「我保羅」表明他被聖靈所用、以光照他們的器皿--在他自己先被同一位聖靈光照之後
(弗 3:3-5, 9)。