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英文原文
This chapter contains an account, I. Of the miserable condition of these Ephesians by nature (Eph 2:1-3) and again, Eph 2:11,12. II. Of the glorious change that was wrought in them by converting grace (Eph 2:4-10) and again, Eph 2:13. III. Of the great and mighty privileges that both converted Jews and Gentiles receive from Christ, Eph 2:14-22. The apostle endeavours to affect them with a due sense of the wonderful change which divine grace had wrought in them; and this is very applicable to that great change which the same grace works in all those who are brought into a state of grace. So that we have here a lively picture both of the misery of unregenerate men and of the happy condition of converted souls, enough to awaken and alarm those who are yet in their sins and to put them upon hastening out of that state, and to comfort and delight those whom God hath quickened, with a consideration of the mighty privileges with which they are invested.
1-3
State of the Ephesians by Nature (61 AD)
以弗所人按本性的光景（主後61年）
¹ 你們從前死在過犯罪惡之中，他叫你們活過來。
² 那時，你們在其中行事為人，隨從今世的風俗，順服空中掌權者的首領，就是現今在悖逆之子心中運行的邪靈。
³ 我們從前也都在他們中間，放縱肉體的私慾，隨着肉體和心中所喜好的去行，本為可怒之子，和別人一樣。
這裏部分描述了以弗所人按本性所處的可憐光景。請注意：1. 未重生的靈魂是死在過犯罪惡之中。一切在罪中的人，就是死在罪中；是的，死在過犯罪惡之中，這可以表示各樣的罪——習慣的與行為的、內心的與生活的罪。罪是靈魂的死。罪在何處掌權，那裏就完全喪失了一切屬靈的生命。罪人在狀態上是死的，因缺乏屬靈生命的原則與能力，並與生命之源的神隔絕；他們在律法上也是死的，正如一個定罪的囚犯被視為已死之人。2. 罪的狀態就是隨從今世風俗的狀態（弗二2）。第一節他論到他們內心的狀態，本節論到他們外在的行事為人：那時，你們在其中行事為人，就是照着世上之人慣常所行的去生活、行事。3. 我們按本性是罪與撒但的奴隸。那些在過犯罪惡中行事、隨從今世風俗的人，就是順服空中掌權者的首領而行。魔鬼，即鬼魔的首領，就是這樣被描述的。參太十二24、26。那些背叛天使的軍團，如同一個在一位首領之下聯合的權勢；因此別處稱為管轄這幽暗世界的（多數），此處卻用單數來論及。空中被描述為他國度的所在：猶太人和外邦人都認為空中充滿了靈，並在那裏活動施展。魔鬼似乎（蒙神允許）在空中的低層有些權勢；他在那裏隨時試探人，並盡其所能地危害世界；但神百姓的安慰與喜樂在於：那位為教會作萬有之首的已經勝過魔鬼，將他鎖鏈拘禁。然而惡人卻是撒但的奴隸，因為他們順着他而行；他們將自己的生活和行動順服這位大篡位者的旨意和喜好。他們一生的方向和軌跡，都是隨從他的引誘，並迎合他的試探；他們服在他之下，被他自己任意擄去，因此他被稱為這世界的神，就是現今在悖逆之子心中運行的邪靈。悖逆之子就是那些選擇不順服神、情願事奉魔鬼的人；在他們裏面，他極有能力且極有功效地運行。正如良善的聖靈在順服的靈魂裏運行良善，這邪惡的靈也在惡人裏面運行邪惡；而且他現今仍運行——不僅是從前，甚至在世界蒙榮耀福音之光照亮之後仍是如此。使徒補充說：我們從前也都在他們中間，這話是指着猶太人說的，表示他們按本性也處於同樣可悲的光景，和未重生的外邦人一樣卑劣邪惡；其本性狀態在下文的話語中進一步描述。4. 我們按本性是肉體與敗壞情慾的奴役（弗二3）。藉着放縱肉體和心中所喜好的，人就沾染了肉體與心靈的污穢——使徒正是勸勉基督徒要潔淨的（林後七1）。放縱肉體和心思的私慾，包括了靈魂較低和較高貴能力所行的一切罪惡與敗壞。我們從前實際地犯下敗壞本性所傾向的種種罪惡。屬肉體的心思使一個人完全成為其邪惡嗜好的奴隸。——放縱肉體的私慾（或譯作成全肉體的旨意），表明這些情慾的勢力，以及它們對那些任憑自己受其轄制之人所有的權柄。5. 我們本為可怒之子，和別人一樣。猶太人如此，外邦人也是如此；一個人按本性與別人同樣如此，不僅是因着習慣和效法，更是從我們開始存在之時，並因着我們本性的傾向和嗜好。一切按本性是悖逆之子的人，也按本是可怒之子：神天天向惡人發怒。我們的狀態和行事為人，都是配得忿怒、並將以永遠的忿怒為結局的，若非神恩介入。那麼，罪人豈不更有理由去尋求那能使他們從可怒之子成為神兒女和榮耀後嗣的恩典嗎！使徒在弗二1–3已描述了本性狀態的悲慘，我們將看到他在隨後幾節中再次論及。
英文原文
State of the Ephesians by Nature (61 AD)
¹ And you hath he quickened, who were dead in trespasses and sins;
² Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
³ Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
The miserable condition of the Ephesians by nature is here in part described. Observed, 1. Unregenerate souls are dead in trespasses and sins. All those who are in their sins, are dead in sins; yea, in trespasses and sins, which may signify all sorts of sins, habitual and actual, sins of heart and of life. Sin is the death of the soul. Wherever that prevails there is a privation of all spiritual life. Sinners are dead in state, being destitute of the principles, and powers of spiritual life; and cut off from God, the fountain of life: and they are dead in law, as a condemned malefactor is said to be a dead man. 2. A state of sin is a state of conformity to this world, Eph 2:2. In the Eph 2:1 he speaks of their internal state, in this of their outward conversation: Wherein, in which trespasses and sins, in time past you walked, you lived and behaved yourselves in such a manner as the men of the world are used to do. 3. We are by nature bond-slaves to sin and Satan. Those who walk in trespasses and sins, and according to the course of this world, walk according to the prince of the power of the air. The devil, or the prince of devils, is thus described. See Mt 12:24,26. The legions of apostate angels are as one power united under one chief; and therefore what is called the powers of darkness elsewhere is here spoken of in the singular number. The air is represented as the seat of his kingdom: and it was the opinion of both Jews and heathens that the air is full of spirits, and that there they exercise and exert themselves. The devil seems to have some power (by God's permission) in the lower region of the air; there he is at hand to tempt men, and to do as much mischief to the world as he can: but it is the comfort and joy of God's people that he who is head over all things to the church has conquered the devil and has him in his chain. But wicked men are slaves to Satan, for they walk according to him; they conform their lives and actions to the will and pleasure of this great usurper. The course and tenour of their lives are according to his suggestions, and in compliance with his temptations; they are subject to him, and are led captive by him at his will, whereupon he is called the god of this world, and the spirit that now worketh in the children of disobedience. The children of disobedience are such as choose to disobey God, and to serve the devil; in these he works very powerfully and effectually. As the good Spirit works that which is good in obedient souls, so this evil spirit works that which is evil in wicked men; and he now works, not only heretofore, but even since the world has been blessed with the light of the glorious gospel. The apostle adds, Among whom also we all had our conversation in times past, which words refer to the Jews, whom he signifies here to have been in the like sad and miserable condition by nature, and to have been as vile and wicked as the unregenerate Gentiles themselves, and whose natural state he further describes in the next words. 4. We are by nature drudges to the flesh, and to our corrupt affections, Eph 2:3. By fulfilling the desires of the flesh and of the mind, men contract that filthiness of flesh and spirit from which the apostle exhorts Christians to cleanse themselves, 2Co 7:1. The fulfilling of the desires of the flesh and of the mind includes all the sin and wickedness that are acted in and by both the inferior and the higher or nobler powers of the soul. We lived in the actual commission of all those sins to which corrupt nature inclined us. The carnal mind makes a man a perfect slave to his vicious appetite.—The fulfilling of the wills of the flesh, so the words may be rendered, denoting the efficacy of these lusts, and what power they have over those who yield themselves up unto them. 5. We are by nature the children of wrath, even as others. The Jews were so, as well as the Gentiles; and one man is as much so as another by nature, not only by custom and imitation, but from the time when we began to exist, and by reason of our natural inclinations and appetites. All men, being naturally children of disobedience, are also by nature children of wrath: God is angry with the wicked every day. Our state and course are such as deserve wrath, and would end in eternal wrath, if divine grace did not interpose. What reason have sinners then to be looking out for that grace that will make them, of children of wrath, children of God and heirs of glory! Thus far the apostle has described the misery of a natural state in Eph 2:1-3, which we shall find him pursuing again in some following ones.
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The Change Wrought in the Ephesians (61 AD)
在以弗所人身上所成就的改變（主後61年）
⁴ 然而，神既有豐富的憐憫，因他愛我們的大愛，
⁵ 當我們死在過犯中的時候，便叫我們與基督一同活過來。（你們得救是本乎恩。）
⁶ 他又叫我們與基督耶穌一同復活，一同坐在天上，
⁷ 要將他極豐富的恩典，就是他在基督耶穌裏向我們所施的恩慈，顯明給後來的世代看。
⁸ 你們得救是本乎恩，也因着信；這並不是出於自己，乃是神所賜的；
⁹ 也不是出於行為，免得有人自誇。
¹⁰ 我們原是他的工作，在基督耶穌裏造成的，為要叫我們行善，就是神所預備叫我們行的。
在此使徒開始敘述歸信的恩典在他們身上所成就的榮耀改變，其中當注意：
一、這改變是由誰、以何種方式促成和成就的。1. 從消極方面說：並不是出於自己（弗二8）。我們的信心、我們的歸信、我們永遠的救恩，都不是任何天然才能的產物，也不是我們自己任何功勞的結果：也不是出於行為，免得有人自誇（弗二9）。這些事的成就，不是憑我們所作的任何事，因此一切自誇都被排除；誇口的當指着自己主誇口，不能指着自己誇口。人沒有絲毫餘地為自己的才能和權力誇口，也不能以為自己作了甚麼配得神如此浩大恩典的事。2. 從積極方面說：然而，神既有豐富的憐憫，等等（弗二4）。神自己就是這偉大而蒙福改變的創始者，祂的大愛是其中的源頭和根本原因；因此祂定意要施憐憫。愛是祂看我們單單作為受造之物而樂意施恩的傾向；憐憫則是看我們為墮落而悲慘的受造之物。請注意，神向其受造之物永遠的慈愛或善意，是祂向我們施一切憐憫的源頭；而神的愛是大愛，祂的憐憫是豐富的憐憫——其大無可言喻，其豐富取之不盡。於是你們得救是本乎恩（弗二5），並且你們得救是本乎恩，也因着信——這乃是神所賜的（弗二8）。請注意，每一個歸信的罪人都是得救的罪人。這樣的人已脫離罪與忿怒；他們被帶入救恩的狀態，並蒙恩典賜予權利享有永遠的福樂。那拯救他們的恩典，是神白白的、人不配得的良善與恩寵；祂拯救他們，不是因律法的行為，乃是藉着信基督耶穌，使他們藉此得享福音的大福氣；那信心以及它所大大影響的救恩，都是神的恩賜。信心的大對象藉着神的啟示顯明出來，並因神所賜的見證和憑據而顯為可信；而我們能以致信得救、並因信得救，全靠神的幫助與恩典；神安排了一切，使全部都顯為恩典。請注意，
二、這改變在於何事，包含幾方面，與我們本性狀態的悲慘相對應；本段列舉了其中一些，另一些則在後文提到。1. 我們這從前死了的人已經活過來（弗二5），我們從罪的死中被拯救出來，並有屬靈生命的原則栽種在我們裏面。恩典在靈魂裏就是靈魂中的新生命。正如死亡封閉了感官，把一切能力與官能都封鎖，照樣罪的狀態對一切良善也是如此。恩典則開啟並擴展一切，使靈魂開展。請注意，一個重生的罪人成為活的靈魂：他過成聖的生活，因從神而生；他也活在律法的意義之下，因蒙赦免稱義之恩脫離了罪的罪咎。*他便叫我們與基督一同活過來。*我們屬靈的生命來自我們與基督的聯合；我們是在祂裏面活着：*因為我活着，你們也要活着。*2. 我們這從前埋葬了的人已經復活（弗二6）。此處尚未完成的事，在這裏說成彷彿已經成就了；其實我們因着與那從死裏復活者的聯合，確已復活了。當神使基督從死裏復活時，祂實際上也使一切信徒與祂一同復活了，因祂是他們共同的元首；當祂使基督坐在天上右邊時，也在祂裏面並與祂一同高升了他們、使他們得榮耀——他們這位復活、升高的元首和先鋒。——*又叫我們與基督耶穌一同坐在天上。*這也可從另一個意義來理解。罪人在塵土中打滾；成聖的靈魂坐在天上，被高舉超乎世界之上；世界對他們而言，與從前相比、與另一個世界相比，都算不得甚麼。聖徒不僅是基督的自由人，更是與祂同坐的陪審者；藉着祂恩典的幫助，他們已與祂一同升到這世界之上，與另一個世界交通，並活在對那世界的持續期盼之中。他們不僅是在最好的工作中服事最好的主人，更是被高升與祂同掌王權；他們與基督同坐寶座，正如祂與祂的父同坐寶座一樣。
三、請注意神成就這改變的偉大計劃和目標：1. 對別人而言：要將他極豐富的恩典……顯明給後來的世代看（弗二7），就是將祂極大的良善和憐憫展示出來，作為一個樣本和證據，為要鼓勵將來的罪人。請注意，神從前在歸信並拯救罪人上所顯的良善，是後世別人倚靠祂恩典憐憫、並投靠這些恩典的恰當鼓勵。神既懷此心意，可憐的罪人就當大受鼓勵。我們從那豐富的恩典——這改變所歸因的恩典——還可以盼望甚麼呢？在基督耶穌裏，就是神藉着祂將一切恩寵和福氣傳達給我們的途徑。2. 對那些重生的罪人自己而言：我們原是他的工作，在基督耶穌裏造成的，為要叫我們行善，等等（弗二10）。顯然一切都是出於恩典，因為我們一切屬靈的益處都是從神而來。我們原是他的工作，他是指着新造說的；不僅作為人，更是作為聖徒。新人就是新造的人；而神是其創造者。這是一次新的出生，我們是照祂的旨意而生的。在基督耶穌裏，就是因着祂所作所受的緣故，並藉着祂聖靈的感動和運行。為要叫我們行善，等等。使徒在前文將這改變歸於神的恩典而排除行為，惟恐他這樣說似乎會令人輕看善行，就在此指出：雖然這改變絲毫不能歸因於那類性質的事（因為我們是神的工作），然而神在祂的新造中，已經為善行而設計並預備了我們：為要叫我們行善，其設計乃是要我們在其中結果子。神無論何處藉着恩典栽種了良善的原則，都是為了善行而設的。就是神所預備叫我們行的，即命定和安排的。或者，這話也可讀作：神早已預備我們去行的，就是藉着賜我們認識祂旨意的知識，並賜聖靈的幫助；並藉着在我們裏面產生這樣的改變。叫我們行在其中，或藉着典範的為人、並藉着我們在聖潔中的恆忍來榮耀神。
英文原文
The Change Wrought in the Ephesians (61 AD)
⁴ But God, who is rich in mercy, for his great love wherewith he loved us,
⁵ Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
⁶ And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
⁷ That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus.
⁸ For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
⁹ Not of works, lest any man should boast.
¹⁰ For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
Here the apostle begins his account of the glorious change that was wrought in them by converting grace, where observe,
I. By whom, and in what manner, it was brought about and effected. 1. Negatively: Not of yourselves, Eph 2:8. Our faith, our conversion, and our eternal salvation, are not the mere product of any natural abilities, nor of any merit of our own: Not of works, lest any man should boast, Eph 2:9. These things are not brought to pass by any thing done by us, and therefore all boasting is excluded; he who glories must not glory in himself, but in the Lord. There is no room for any man's boasting of his own abilities and power; or as though he had done any thing that might deserve such immense favours from God. 2. Positively: But God, who is rich in mercy, etc., Eph 2:4. God himself is the author of this great and happy change, and his great love is the spring and fontal cause of it; hence he resolved to show mercy. Love is his inclination to do us good considered simply as creatures; mercy respects us as apostate and as miserable creatures. Observe, God's eternal love or good-will towards his creatures is the fountain whence all his mercies vouch-safed to us proceed; and that love of God is great love, and that mercy of his is rich mercy, inexpressibly great and inexhaustibly rich. And then by grace you are saved (Eph 2:5), and by grace are you saved through faith—it is the gift of God, Eph 2:8. Note, Every converted sinner is a saved sinner. Such are delivered from sin and wrath; they are brought into a state of salvation, and have a right given them by grace to eternal happiness. The grace that saves them is the free undeserved goodness and favour of God; and he saves them, not by the works of the law, but through faith in Christ Jesus, by means of which they come to partake of the great blessings of the gospel; and both that faith and that salvation on which it has so great an influence are the gift of God. The great objects of faith are made known by divine revelation, and made credible by the testimony and evidence which God hath given us; and that we believe to salvation and obtain salvation through faith is entirely owing to divine assistance and grace; God has ordered all so that the whole shall appear to be of grace. Observe,
II. Wherein this change consists, in several particulars, answering to the misery of our natural state, some of which are enumerated in this section, and others are mentioned below. 1. We who were dead are quickened (Eph 2:5), we are saved from the death of sin and have a principle of spiritual life implanted in us. Grace in the soul is a new life in the soul. As death locks up the senses, seals up all the powers and faculties, so does a state of sin, as to any thing that is good. Grace unlocks and opens all, and enlarges the soul. Observe, A regenerate sinner becomes a living soul: he lives a life of sanctification, being born of God; and he lives in the sense of the law, being delivered from the guilt of sin by pardoning and justifying grace. He hath quickened us together with Christ. Our spiritual life results from our union with Christ; it is in him that we live: Because I live, you shall live also. 2. We who were buried are raised up, Eph 2:6. What remains yet to be done is here spoken of as though it were already past, though indeed we are raised up in virtue of our union with him whom God hath raised from the dead. When he raised Christ from the dead, he did in effect raise up all believers together with him, he being their common head; and when he placed him at his right hand in heavenly places, he advanced and glorified them in and with him, their raised and exalted head and forerunner.—And made us sit together in heavenly places in Christ Jesus. This may be understood in another sense. Sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above the world; the world is as nothing to them, compared with what it has been, and compared with what the other world is. Saints are not only Christ's freemen, but they are assessors with him; by the assistance of his grace they have ascended with him above this world to converse with another, and they live in the constant expectation of it. They are not only servants to the best of masters in the best work, but they are exalted to reign with him; they sit upon the throne with Christ, as he has sat down with his Father on his throne.
III. Observe what is the great design and aim of God in producing and effecting this change: And this, 1. With respect to others: That in the ages to come he might show, etc. (Eph 2:7), that he might give a specimen and proof of his great goodness and mercy, for the encouragement of sinners in future time. Observe, The goodness of God in converting and saving sinners heretofore is a proper encouragement to others in after-time to hope in his grace and mercy, and to apply themselves to these. God having this in his design, poor sinners should take great encouragement from it. And what may we not hope for from such grace and kindness, from riches of grace, to which this change is owing? Through Christ Jesus, by and through whom God conveys all his favour and blessings to us. 2. With respect to the regenerated sinners themselves: For we are his workmanship, created in Christ Jesus unto good works, etc., Eph 2:10. It appears that all is of grace, because all our spiritual advantages are from God. We are his workmanship; he means in respect of the new creation; not only as men, but as saints. The new man is a new creature; and God is its Creator. It is a new birth, and we are born or begotten of his will. In Christ Jesus, that is, on the account of what he has done and suffered, and by the influence and operation of his blessed Spirit. Unto good works, etc. The apostle having before ascribed this change to divine grace in exclusion of works, lest he should seem thereby to discourage good works, he here observes that though the change is to be ascribed to nothing of that nature (for we are the workmanship of God), yet God, in his new creation, has designed and prepared us for good works: Created unto good works, with a design that we should be fruitful in them. Wherever God by his grace implants good principles, they are intended to be for good works. Which God hath before ordained, that is, decreed and appointed. Or, the words may be read, To which God hath before prepared us, that is, by blessing us with the knowledge of his will, and with the assistance of his Holy Spirit; and by producing such a change in us. That we should walk in them, or glorify God by an exemplary conversation and by our perseverance in holiness.
11-13
The Miserable Condition of the Ephesians by Nature (61 AD)
以弗所人按本性的可憐光景（主後61年）
¹¹ 所以你們應當記念：你們從前按肉體是外邦人，是稱為沒受割禮的；這名原是那些憑人手在肉身上稱為受割禮之人所起的。
¹² 那時，你們與基督無關，在以色列國民以外，在所應許的諸約上是局外人，在世上沒有指望，沒有神。
¹³ 從前遠離神的人，如今卻在基督耶穌裏，靠着他的血，已經得親近了。
在這幾節裏，使徒繼續敘述這些以弗所人按本性所處的可憐光景。所以你們應當記念，等等（弗二11）。彷彿他說：「你們當記念自己從前的光景，並與現在的光景相比較，為要使你們謙卑，並激發你們對神的愛與感恩。」請注意，歸信的罪人應當常常回想他們按本性所處的狀態之罪惡與悲慘。按肉體是外邦人，即活在本性的敗壞之中，並且沒有割禮——就是在恩典之約中有分的的外在記號。是稱為沒受割禮的，等等，即「你們因此被那些徒具形式的猶太人譏誚和責備，他們只作外表的認信，只看外在的禮儀。」請注意，假冒為善的認信者慣於 chiefly 看重自己的外在特權，並譏誚藐視那些沒有這些特權的人。使徒在弗二12以幾方面描述他們光景的悲慘。那時——當你們還是外邦人、還在未歸信的狀態時——你們是：1. 「處於沒有基督的狀態，沒有彌賽亞的知識，也與祂沒有任何拯救的關係或聯繫。」對一切未歸信的罪人、一切沒有信心的人，這都是確實的——他們在基督裏沒有拯救的關係；一個靈魂沒有基督，必定是悲慘可嘆的事。既沒有基督，他們就：2. 在以色列國民以外；他們不屬於基督的教會，與教會也沒有交通，因那時教會只限於以色列民族。能被安置在基督的教會中，並與教會的成員分享教會獨有的優勢，這並非小事。3. *在所應許的諸約上是局外人。*恩典之約就其本質而言從來都是一樣的，雖然在教會的各個時代中經過了不同的補充和發展，所以被稱為諸約；又被稱為應許的諸約，因為它由應許組成，特別包含彌賽亞和藉着祂得永生的偉大應許。如今以弗所人還在外邦中時，對這約原是局外人，從未得過任何關於此約的信息或提議；而一切未重生的罪人對這約也是局外人，因為他們在其中無分。那些沒有基督的人，對約的中保無分，也就對約的應許無分。4. 他們沒有指望，就是在今生以外的指望——沒有在神裏面根基穩固的盼望，沒有屬靈和永遠福氣的盼望。那些沒有基督、與約無分的人，不可能有美好的盼望；因為基督和這約是基督徒一切盼望的根基和基礎。他們處於與神疏遠隔絕的狀態：在世上沒有神；並非完全沒有關於神祇的一般知識，因為他們敬拜偶像，而是活着沒有對祂應有的敬重、沒有承認對祂的倚靠、也沒有與祂特殊的關係。這話的意思是：在世上是無神論者；因為他們雖然敬拜許多神，卻沒有真神。
使徒繼續（弗二13）進一步說明他們狀態上所作的蒙福改變：如今卻在基督耶穌裏，你們這從前遠離的人，等等。他們從前遠離基督、遠離祂的教會、遠離應許、遠離基督徒的盼望，也遠離神自己；因此遠離一切良善，如同浪子在遠方一樣：這已在弗二11–13中描述過。未歸信的罪人自己遠離神，神也使他們遠離：眼看驕傲的人，卻從遠處觀看。*如今卻在基督耶穌裏，等等——就是在你們歸信之後，因着與基督聯合、因信在祂裏面有分，你們已經得親近了。他們被帶歸向神，被接入教會，被納入約中，並擁有了隨之而來的一切其他特權。請注意，聖徒是親近神的子民。救恩遠離惡人；但神是祂百姓隨時的幫助；而這是靠着基督的血*，就是藉着祂受苦和受死的功勞。每一個相信的罪人，其親近神以及在神恩寵中有分，都歸功於基督的死與祭。
英文原文
The Miserable Condition of the Ephesians by Nature (61 AD)
¹¹ Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
¹² That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:
¹³ But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
In these verses the apostle proceeds in his account of the miserable condition of these Ephesians by nature. Wherefore remember, etc., Eph 2:11. As if he had said, "You should remember what you have been, and compare it with what you now are, in order to humble yourselves and to excite your love and thankfulness to God." Note, Converted sinners ought frequently to reflect upon the sinfulness and misery of the state they were in by nature. Gentiles in the flesh, that is, living in the corruption of their natures, and being destitute of circumcision, the outward sign of an interest in the covenant of grace. Who are called uncircumcision by that, etc., that is, "You were reproached and upbraided for it by the formal Jews, who made an external profession, and who looked no further than the outward ordinance." Note, Hypocritical professors are wont to value themselves chiefly on their external privileges, and to reproach and despise others who are destitute of them. The apostle describes the misery of their case in several particulars, Eph 2:12. "At that time, while you were Gentiles, and in an unconverted state, you were," 1. "In a Christless condition, without the knowledge of the Messiah, and without any saving interest in him or relation to him." It is true of all unconverted sinners, all those who are destitute of faith, that they have no saving interest in Christ; and it must be a sad and deplorable thing for a soul to be without a Christ. Being without Christ, they were, 2. Aliens from the commonwealth of Israel; they did not belong to Christ's church, and had no communion with it, that being confined to the Israelitish nation. It is no small privilege to be placed in the church of Christ, and to share with the members of it in the advantages peculiar to it. 3. They are strangers from the covenants of promise. The covenant of grace has ever been the same for substance, though, having undergone various additions and improvements in the several ages of the church, it is called covenants; and the covenants of promise, because it is made up of promises, and particularly contains the great promise of the Messiah, and of eternal life through him. Now the Ephesians, in their gentilism, were strangers to this covenant, having never had any information nor overture of it; and all unregenerate sinners are strangers to it, as they have no interest in it. Those who are without Christ, and so have no interest in the Mediator of the covenant, have none in the promises of the covenant. 4. They had no hope, that is, beyond this life—no well-grounded hope in God, no hope of spiritual and eternal blessings. Those who are with out Christ, and strangers from the covenant, can have no good hope; for Christ and the covenant are the ground and foundation of all the Christian's hopes. They were in a state of distance and estrangement from God: Without God in the world; not without some general knowledge of a deity, for they worshipped idols, but living without any due regard to him, any acknowledged dependence on him, and any special interest in him. The words are, atheists in the world; for, though they worshipped many gods, yet they were without the true God.
The apostle proceeds (Eph 2:13) further to illustrate the happy change that was made in their state: But now, in Christ Jesus, you who sometimes were far off, etc. They were far off from Christ, from his church, from the promises, from the Christian hope, and from God himself; and therefore from all good, like the prodigal son in the far country: this had been represented in the Eph 2:11-13. Unconverted sinners remove themselves at a distance from God, and God puts them at a distance: He be holds the proud afar off. "But now in Christ Jesus, etc., upon your conversion, by virtue of union with Christ, and interest in him by faith, you are made nigh." They were brought home to God, received into the church, taken into the covenant, and possessed of all other privileges consequent upon these. Note, The saints are a people near to God. Salvation is far from the wicked; but God is a help at hand to his people; and this is by the blood of Christ, by the merit of his sufferings and death. Every believing sinner owes his nearness to God, and his interest in his favour, to the death and sacrifice of Christ.
14-22
The Union of Jews and Gentiles (61 AD)
猶太人與外邦人的合一（主後61年）
¹⁴ 因他使我們和睦，將兩下合而為一，拆毀了中間隔斷的牆；
¹⁵ 而且以自己的身體廢掉冤仇，就是那記在律法上的規條，為要將兩下藉着自己造成一個新人，如此便成就了和睦。
¹⁶ 既在十字架上滅了冤仇，便藉這十字架使兩下歸為一體，與神和好了；
¹⁷ 於是來傳和平的福音給你們遠處的人，也給那近處的人。
¹⁸ 因為我們兩下藉着他被一個聖靈所感，得以進到父面前。
¹⁹ 這樣，你們不再作外人和客旅，是與聖徒同國，是神家裏的人了；
²⁰ 並且被建造在使徒和先知的根基上，有基督耶穌自己為房角石；
²¹ 各房靠他聯絡得合式，漸漸成為主的聖殿。
²² 你們也靠他同被建造，成為神藉着聖靈居住的所在。
我們現在來到本章最後一部分，記述歸信的猶太人和外邦人雙方從基督所領受的那些偉大而大有能力的特權。使徒在此指出，那些處於仇敵狀態的人已經和好了。猶太人與外邦人之間從前有極大的仇恨；照樣，神與每一個未重生的人之間也是如此。如今耶穌基督是我們的和睦（弗二14）。祂藉着獻上自己成就了和睦，並來使兩下和好：1. 猶太人與外邦人彼此和好。祂將兩下合而為一，使這兩群從前慣於彼此仇恨、互相詆毀的人得以和好。祂拆毀了中間隔斷的牆，就是那造成巨大紛爭的禮儀律法，也是猶太人獨特性的標記；這被稱為隔斷的牆，是借用聖殿中的隔牆作比方——那隔牆把外邦人院和只有猶太人方可進入的院隔開。這樣，祂以自己的身體廢掉冤仇（弗二15）。藉着祂在肉身中的受苦，祂除去了禮儀律法的約束力（從而消除了他們之間仇恨和隔閡的緣由），這律法在此被稱為記在律法上的規條，因為它規定了大量外在的禮儀和典章，包含了許多關於敬拜外在部分的制度和條例。律法的禮儀既已在基督裏得着成全，就被祂廢去了。祂將這些撤去，就把無論猶太人或外邦人的信徒組成一個教會。這樣，祂就將兩下藉着自己造成一個新人。祂把這兩群人塑造成一個新的群體，就是神的子民，使他們聯於自己作共同的元首；他們既被聖靈更新，如今就在一條新的福音敬拜之路上同心合意，如此便成就了和睦——使這兩群從前如此對立的人彼此和好。2. 神與罪人之間也有仇恨，無論猶太人外邦人；基督來要除掉這仇恨，使他們雙方都與神和好（弗二16）。罪在神與人之間滋生爭端。基督來要處理這爭端並將其了結，使如今聚集歸為一體的猶太人和外邦人，都與那位被觸怒冒犯的神和好；這是藉着十字架，就是藉着祂在十字架上獻上自己，既在十字架上滅了冤仇。祂既被殺獻祭，就除滅了神與可憐的罪人之間的仇恨。使徒繼續闡明，因着我們主耶穌基督的代贖，雙方都獲得了極大的益處（弗二17）。基督在十字架上買贖了和睦之後就來了——一部分親自臨到（對猶太人，他們在此被稱為近處的人），一部分藉着祂的使徒（祂差遣他們向外邦人傳福音，他們被稱為遠處的人，按前文所給的意義）。並傳和平的福音，即宣佈與神和好的條件以及永生之道。請注意這裏：當基督的使者傳遞祂的真理時，實際上就等同於祂親自傳遞。祂被說成是藉着他們傳道，以致接待他們的就是接待祂，輕看他們的（他們既奉祂的差遣、傳遞祂的信息）就是輕看棄絕基督自己。如今這和睦的結果，是猶太人和外邦人都得以自由地進到神面前（弗二18）：因為我們兩下藉着他——奉祂的名並因着祂的代贖——被一個聖靈所感，得以進到父面前，這位父已成為雙方共同和好的父：施恩寶座為我們設立，使我們可以前來，並且允許我們自由地就近這寶座。我們的進入是靠着聖靈。基督為我們買贖了到神面前的權利，而聖靈賜我們一顆前來的心和前來的力量，甚至賜我們恩典以蒙悅納地事奉神。請注意，我們是藉着耶穌基督、靠着聖靈的幫助親近神。以弗所人歸信之後，既與猶太人一樣擁有這樣到神面前的途徑，並且是靠着同一位聖靈，使徒就告訴他們：這樣，你們不再作外人和客旅（弗二19）。他以對照的方式提出這一點，與他在論到他們從前處於外邦時所說的相反：他們如今不再在以色列國民以外，也不再是猶太人慣於看世上一切其他民族的那樣（即與神疏遠的局外人），而是與聖徒同國，是神家裏的人了，即基督的教會的成員，有權享受教會一切特權。請注意這裏，教會被比作一座城，每一個歸信的罪人都是其中的自由人。教會又被比作一個家，每一個歸信的罪人都是其中的一個家人——神家中的一個僕人和兒女。在弗二20中，教會被比作一座建築物。使徒和先知是那建築物的根基。他們在次要意義上可被這樣稱呼，因基督自己是首要的根基；但我們更當理解為指舊約先知和新約使徒所傳的教訓。接着說：有基督耶穌自己為房角石。在祂裏面，猶太人和外邦人會合，組成一個教會；而基督以祂的力量支持這建築物：各房靠他聯絡得合式，等等（弗二21）。這建築物所包含的一切信徒，因信聯於基督，並因基督徒的愛心彼此聯合，就漸漸成為主的聖殿，成為一個神聖的群體，其中神與祂百姓之間有豐富的交通，正如在聖殿中——他們敬拜事奉祂，祂向他們彰顯自己；他們向神獻上屬靈的祭，祂又將祂的福氣和恩惠分賜給他們。因此，就其性質而言，這建築物是一座聖殿，是主的聖殿；因為教會是神所揀選要將祂的名設立在那裏的地方，而它成為這樣的聖殿，是靠着從神自己——在主裏面——所領受的恩典和能力。普世教會既建造在基督這根基石上，又在基督這房角石上聯合，至終要在祂這房頂石上得榮耀：你們也靠他同被建造，等等（弗二22）。請注意，不僅普世教會被稱為神的殿，就是各地方的教會也是如此；甚至每一個真信徒都是活的聖殿，是神藉着聖靈居住的所在。如今神住在一切信徒裏面，他們因聖靈的運行已成為神的殿；祂如今與他們同住，正是他們將來與祂永遠同住的憑據。
英文原文
The Union of Jews and Gentiles (61 AD)
¹⁴ For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;
¹⁵ Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;
¹⁶ And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:
¹⁷ And came and preached peace to you which were afar off, and to them that were nigh.
¹⁸ For through him we both have access by one Spirit unto the Father.
¹⁹ Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
²⁰ And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;
²¹ In whom all the building fitly framed together groweth unto a holy temple in the Lord:
²² In whom ye also are builded together for a habitation of God through the Spirit.
We have now come to the last part of the chapter, which contains an account of the great and mighty privileges that converted Jews and Gentiles both receive from Christ. The apostle here shows that those who were in a state of enmity are reconciled. Between the Jews and the Gentiles there had been a great enmity; so there is between God and every unregenerate man. Now Jesus Christ is our peace, Eph 2:14. He made peace by the sacrifice of himself; and came to reconcile, 1. Jews and Gentiles to each other. He made both one, by reconciling these two divisions of men, who were wont to malign, to hate, and to reproach each other before. He broke down the middle wall of partition, the ceremonial law, that made the great feud, and was the badge of the Jews' peculiarity, called the partition-wall by way of allusion to the partition in the temple, which separated the court of the Gentiles from that into which the Jews only had liberty to enter. Thus he abolished in his flesh the enmity, Eph 2:15. By his sufferings in the flesh, to took away the binding power of the ceremonial law (so removing that cause of enmity and distance between them), which is here called the law of commandments contained in ordinances, because it enjoined a multitude of external rites and ceremonies, and consisted of many institutions and appointments about the outward parts of divine worship. The legal ceremonies were abrogated by Christ, having their accomplishment in him. By taking these out of the way, he formed one church of believers, whether they had been Jews or Gentiles. Thus he made in himself of twain one new man. He framed both these parties into one new society, or body of God's people, uniting them to himself as their common head, they being renewed by the Holy Ghost, and now concurring in a new way of gospel worship, so making peace between these two parties, who were so much at variance before. 2. There is an enmity between God and sinners, whether Jews and Gentiles; and Christ came to slay that enmity, and to reconcile them both to God, Eph 2:16. Sin breeds a quarrel between God and men. Christ came to take up the quarrel, and to bring it to an end, by reconciling both Jew and Gentile, now collected and gathered into one body, to a provoked and an offended God: and this by the cross, or by the sacrifice of himself upon the cross, having slain the enmity thereby. He, being slain or sacrificed, slew the enmity that there was between God and poor sinners. The apostle proceeds to illustrate the great advantages which both parties gain by the mediation of our Lord Jesus Christ, Eph 2:17. Christ, who purchased peace on the cross, came, partly in his own person, as to the Jews, who are here said to have been nigh, and partly in his apostles, whom he commissioned to preach the gospel to the Gentiles, who are said to have been afar off, in the sense that has been given before. And preached peace, or published the terms of reconciliation with God and of eternal life. Note here, When the messengers of Christ deliver his truths, it is in effect the same as if he did it immediately himself. He is said to preach by them, insomuch that he who receiveth them receiveth him, and he who despiseth them (acting by virtue of his commission, and delivering his message) despiseth and rejecteth Christ himself. Now the effect of this peace is the free access which both Jews and Gentiles have unto God (Eph 2:18): For through him, in his name and by virtue of his mediation, we both have access or admission into the presence of God, who has become the common reconciled Father of both: the throne of grace is erected for us to come to, and liberty of approach to that throne is allowed us. Our access is by the Holy Spirit. Christ purchased for us leave to come to God, and the Spirit gives us a heart to come and strength to come, even grace to serve God acceptably. Observe, We draw nigh to God, through Jesus Christ, by the help of the Spirit. The Ephesians, upon their conversion, having such an access to God, as well as the Jews, and by the same Spirit, the apostle tells them, Now therefore you are no more strangers and foreigners, Eph 2:19. This he mentions by way of opposition to what he had observed of them in their heathenism: they were now no longer aliens from the commonwealth of Israel, and no longer what the Jews were wont to account all the nations of the earth besides themselves (namely, strangers to God), but fellow-citizens with the saints, and of the household of God, that is, members of the church of Christ, and having a right to all the privileges of it. Observe here, The church is compared to a city, and every converted sinner is free of it. It is also compared to a house, and every converted sinner is one of the domestics, one of the family, a servant and a child in God's house. In Eph 2:20 the church is compared to a building. The apostles and prophets are the foundation of that building. They may be so called in a secondary sense, Christ himself being the primary foundation; but we are rather to understand it of the doctrine delivered by the prophets of the Old Testament and the apostles of the New. It follows, Jesus Christ himself being the chief corner-stone. In him both Jews and Gentiles meet, and constitute one church; and Christ supports the building by his strength: In whom all the building, fitly framed together, etc., Eph 2:21. All believers, of whom it consists, being united to Christ by faith, and among themselves by Christian charity, grow unto a holy temple, become a sacred society, in which there is much communion between God and his people, as in the temple, they worshipping and serving him, he manifesting himself unto them, they offering up spiritual sacrifices to God and he dispensing his blessings and favours to them. Thus the building, for the nature of it, is a temple, a holy temple; for the church is the place which God hath chosen to put his name there, and it becomes such a temple by grace and strength derived from himself—in the Lord. The universal church being built upon Christ as the foundation-stone, and united in Christ as the corner-stone, comes at length to be glorified in him as the top-stone: In whom you also are built together, etc., Eph 2:22. Observe, Not only the universal church is called the temple of God, but particular churches; and even every true believer is a living temple, is a habitation of God through the Spirit. God dwells in all believers now, they having become the temple of God through the operations of the blessed Spirit, and his dwelling with them now is an earnest of their dwelling together with him to eternity.
本章記述：一、這些以弗所人按本性所處的可憐光景（弗二1–3），並再次於弗二11、12記述。二、歸信的恩典在他們身上所成就的榮耀改變（弗二4–10），並再次於弗二13記述。三、歸信的猶太人與外邦人雙方從基督所領受的那些偉大而大有能力的特權（弗二14–22）。使徒竭力使他們對神恩典在他們身上所成就的奇妙改變有深刻的感受；這同樣適用於那同一恩典在一切被帶入恩典狀態之人身上所成就的大改變。因此我們在此看見一幅生動的圖畫，既描繪了未重生之人的悲慘，也描繪了歸信之靈魂的蒙福光景，足以喚醒並警誡那些仍活在罪中的人，促使他們速速脫離那種光景；也足以安慰並激勵那些蒙神所賜生命的人，使他們因自己所獲賜的浩大特權而喜樂。