서론
無標題
英文原文
We have gone through the former part of this epistle, which consists of several important doctrinal truths, contained in the three preceding chapters. We enter now on the latter part of it, in which we have the most weighty and serious exhortations that can be given. We may observe that in this, as in most others of Paul's epistles, the former part is doctrinal, and fitted to inform the minds of men in the great truths and doctrines of the gospel, the latter is practical, and designed for the direction of their lives and manners, all Christians being bound to endeavour after soundness in the faith, and regularity in life and practice. In what has gone before we have heard of Christian privileges, which are the matter of our comfort. In what follows we shall hear of Christian duties, and what the Lord our God requires of us in consideration of such privileges vouchsafed to us. The best way to understand the mysteries and partake of the privileges of which we have read before is conscientiously to practise the duties prescribed to us in what follows: as, on the other hand, a serious consideration and belief of the doctrines that have been taught us in the foregoing chapters will be a good foundation on which to build the practice of the duties prescribed in those which are yet before us. Christian faith and Christian practice mutually befriend each other. In this chapter we have divers exhortations to important duties. I. One that is more general, Eph 4:1. II. An exhortation to mutual love, unity, and concord, with the proper means and motives to promote them, Eph 4:2-16. III. An exhortation to Christian purity and holiness of life; and that both more general (Eph 4:17-24) and in several particular instances, Eph 4:25-32.
1
Consistency Enforced (61 AD)
務要與所蒙的恩相稱（主後61年）
¹ 我為主被囚的勸你們：既然蒙召，行事為人就當與蒙召的恩相稱。
這是一個總體的勸勉，要我們照着基督徒的信仰而行。保羅如今在羅馬作囚犯；他是為主被囚的，或說在主裏面，意思就等同於為主的緣故。參弗三1。他再三提到這事，為要表明他並不以自己的鎖鍊為恥，因他深知自己不是因作惡而受苦；也是為要以更深的體貼和一些特別的優勢來推薦他寫給他們的話。這是他認為值得為之受苦的道理，因此他們也當認為這值得他們認真留意並敬虔地遵行。我們在此看到一個可憐囚犯的懇求，是基督的囚犯之一：我為主被囚的勸你們，等等。鑒於神為你們所成就的，以及祂所召你們進入的狀態和光景——正如前文所論及的——我如今帶着一個懇切的請求來到你們面前（不是要你們送我接濟，也不是要你們運用影響力使我獲釋——這是可憐的囚犯慣於向朋友所求的頭一件事——而是）要你們證明自己是好基督徒，活出與你們的信仰和呼召相稱的生命；行事為人當與蒙召的恩相稱——與神的恩典將你們帶入的這些蒙福境遇相和諧、相稱、相配；祂已把你們從異教轉向基督教。請注意，基督徒當使自己適應所蒙召的福音，也當適應所蒙召的榮耀；兩者都是你們的呼召。我們被稱為基督徒；我們必須配得上這名，並活出基督徒的樣式。我們蒙召進入神的國度和榮耀；因此我們當思念那國度和榮耀，並按着承受這些之人的身分行事為人。
英文原文
Consistency Enforced (61 AD)
¹ I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,
This is a general exhortation to walk as becomes our Christian profession. Paul was now a prisoner at Rome; and he was the prisoner of the Lord, or in the Lord, which signifies as much as for the Lord. See of this, Eph 3:1. He mentions this once and again, to show that he was not ashamed of his bonds, well knowing that he suffered not as an evil doer: and likewise to recommend what he wrote to them with the greater tenderness and with some special advantage. It was a doctrine he thought worth suffering for, and therefore surely they should think it worthy their serious regards and their dutiful observance. We have here the petition of a poor prisoner, one of Christ's prisoners: "I therefore, the prisoner of the Lord, beseech you," etc. Considering what God has done for you, and to what a state and condition he has called you, as has been discoursed before, I now come with an earnest request to you (not to send me relief, nor to use your interest for the obtaining of my liberty, the first thing which poor prisoners are wont to solicit from their friends, but) that you would approve yourselves good Christians, and live up to your profession and calling; That you walk worthily, agreeably, suitably, and congruously to those happy circumstances into which the grace of God has brought you, whom he has converted from heathenism to Christianity. Observe, Christians ought to accommodate themselves to the gospel by which they are called, and to the glory to which they are called; both are their vocation. We are called Christians; we must answer that name, and live like Christians. We are called to God's kingdom and glory; that kingdom and glory therefore we must mind, and walk as becomes the heirs of them.
2-16
Exhortation to Unity; Persuasives to Unity (61 AD)
合一的勸勉；促成合一的緣由（主後61年）
² 凡事謙虛、溫柔、忍耐，用愛心互相寬容，
³ 用和平彼此聯絡，竭力保守聖靈所賜合而為一的心。
⁴ 身體只有一個，聖靈只有一個，正如你們蒙召同有一個指望。
⁵ 一主，一信，一洗，
⁶ 一神，就是眾人的父，超乎眾人之上，貫乎眾人之中，也住在眾人之內。
⁷ 我們各人蒙恩，都是照基督所量給各人的恩賜。
⁸ 所以經上說：他升上高天的時候，擄掠了仇敵，將各樣的恩賜賞給人。
⁹ （既說升上，豈不是先降在地下嗎？
¹⁰ 那降下的，就是遠升諸天之上要充滿萬有的。）
¹¹ 他所賜的，有使徒，有先知，有傳福音的，有牧師和教師，
¹² 為要成全聖徒，各盡其職，建立基督的身體，
¹³ 直等到我們眾人在真道上同歸於一，認識神的兒子，得以長大成人，滿有基督長成的身量，
¹⁴ 使我們不再作小孩子，中了人的詭計和欺騙的法術，被一切異教之風搖動，飄來飄去，就隨從各樣的異端；
¹⁵ 惟用愛心說誠實話，凡事長進，連於元首基督，
¹⁶ 全身都靠他聯絡得合式，百節各按各職，照着各體的功用彼此相助，便叫身體漸漸增長，在愛中建立自己。
使徒在此進入更具體的勸勉。他在本章着重論述兩件事：合一與愛心，以及純潔與聖潔——這是基督徒所當極力追求的。我們若不是對一切基督徒忠誠為友，並對一切罪惡誓為仇敵，就沒有與蒙召的恩相稱而行。
本段包含關乎彼此相愛、合一、和睦的勸勉，並附帶促進這些的正當途徑和動機。在聖經中，沒有別的事比這更懇切地教導我們。愛是基督國度的律法，是祂學校的功課，是祂家中的制服。請注意，
一、合一的途徑：凡事謙虛、溫柔、忍耐，用愛心互相寬容（弗四2）。所謂謙虛，我們當理解為謙卑，就是以低微的看法看待自己，與驕傲相對。所謂溫柔，是那卓越的性情，使人不願觸怒別人，也不易因別人的軟弱而被觸怒或冒犯；它與憤怒的懷恨和暴躁相對。忍耐意味着耐心地忍受傷害而不圖報復。用愛心互相寬容意味着出於愛心的原則去承擔別人的軟弱，並不因此而停止愛他們。最好的基督徒也需要彼此擔代，並彼此看對方最好的一面，要彼此激發恩典而不是激發血氣。我們在自己裏面發現許多連自己也難以饒恕的東西；因此，我們若在別人身上發現我們認為難以饒恕的事，也不當以為意，然而我們必須饒恕他們，如同饒恕自己一樣。如今，沒有這些就不能保持合一。邁向合一的第一步是謙卑；沒有謙卑就沒有溫柔、沒有忍耐或寬容；沒有這些就沒有合一。驕傲和血氣破壞和睦，製造一切禍患。謙卑和溫柔恢復並保持和睦。驕傲只啟爭競；惟獨謙卑帶來愛。越是心謙卑，就越能同心。我們若不心裏謙卑溫柔，就沒有與蒙召的恩相稱而行：因為那呼召我們的、我們所歸向的那一位，正是以心裏謙卑溫柔著稱的，並且吩咐我們在這方面學祂的樣式。
二、使徒所定規的那種合一的性質：就是聖靈所賜合而為一的心（弗四3）。基督徒合一的所在是心或靈：它不在於一套相同的想法，也不在於一種敬拜的形式和模式，而在於一心一靈。這種心和情感的合一，可說是出於神的靈；是祂作成的，也是聖靈的果子之一。我們當竭力保守這合一。竭力是一個福音的用詞。我們當盡全力。若別人要與我們相爭，我們當盡可能小心不與他們相爭。若別人輕視我們、恨我們，我們不可輕視、恨他們。*用和平彼此聯絡。*和睦是一種聯結，因為它使人聯合，使人彼此友善地生活。和平的性情和行為使基督徒聯合，而紛爭和爭吵則使人心和情感離散。許多細小的枝條綑在一起，就成為堅固的。和睦的聯結是社會的力量。這不是說可以想像所有善良的人、所有社會的成員，在一切事上都當完全一樣長短、一樣想法、一樣判斷：但和平的聯結把他們全都聯合起來，對這些差異不加計較。正如一捆木棍，它們可以有不同長度和不同強度；但是，當它們被一條帶子綑在一起時，就比任何一根——甚至比最粗最強的一根——本身更為堅固。
三、促進這基督徒合一與和睦的合宜動機。使徒提出幾個，以勸服我們。
-
當思想我們基督徒信仰中有多少合一的事，這些是我們的喜樂和榮耀。應當一心；因為身體只有一個，聖靈只有一個（弗四4）。一個身體中有兩顆心，將是怪異的。若只有一個身體，所有屬這身體的都當一心。大公教會是基督的一個奧祕身體，所有良善的基督徒只組成一個身體，因同一個憲章——就是福音——結為一體，被同一位聖靈所賜生命、所管理——這同一位聖靈以祂的恩賜和恩典使這身體活着、活躍並治理它。我們若屬乎基督，就都受同一位聖靈感動，因此應當合而為一。正如你們蒙召同有一個指望。指望在此以其對象代替，即所盼望的事——天上的產業——我們正是蒙召得這盼望的。所有基督徒都蒙召得同一永生的盼望。他們都仰賴同一位基督，也都盼望同一個天堂；因此應當一心。一主（弗四5），就是基督，教會的元首，照神的命定，所有基督徒都直接服在祂之下。一信，即福音——包含基督徒信仰的教義；或是指同一使人得救的恩典（信基督）。一洗，我們藉此承認我們的信仰，就是奉父、子、聖靈的名受洗；因此也是同一聖禮之約，我們藉此將自己獻給主基督。一神，就是眾人的父（弗四6）。一位神，祂認教會一切真成員為祂的兒女；因祂是以特殊關係作這一切人的父，正如祂以創造之工作一切人的父一樣。祂超乎眾人之上——就其本質、並就其本性之榮耀的完全而言，並作為祂管轄一切受造之物、尤其是祂教會的主而言；貫乎眾人之中——以祂的護理托住並治理他們；也住在眾人之內——在一切信徒裏面，以祂的靈和特殊恩典如同在祂的聖殿中居住。既然有這麼多的一，就當再加一個一——一心，或一靈，豈不當如此嗎。
-
當思想基督在基督徒中所賜恩賜的多樣性：我們各人蒙恩，都是照基督所量給各人的恩賜。雖然基督的教會成員在許多事上相同，卻有一些事上彼此不同：但這不應在他們中間滋生情感上的分歧，因為這一切都是從同一位豐富的賜予者而來，也為着同一偉大的目的而設。我們各基督徒都蒙了恩，得了某種恩典的恩賜——某種類別或某種程度——為要彼此互相幫助。我們各傳道人都蒙了恩；有的恩賜多，有的少。基督傳道人不同的恩賜，在初期基督徒中曾造成極大的紛爭：有人擁護保羅，有人擁護亞波羅。使徒指出，他們沒有理由為此相爭，反而有充分的理由在共同使用這些恩賜上彼此同心，為着共同的建立；因為一切都是照基督所量給各人的恩賜——按着基督看為最合適而賜給各人的分量。請注意，一切傳道人、一切基督的成員，他們所得的一切恩賜和恩典都歸功於祂；這是我們當彼此相愛的充分理由——因為我們各人蒙了恩。一切蒙基督賜恩、領受祂恩賜的人（雖然他們大小不同、名稱不同、見解不同）都當彼此相愛。使徒藉此機會列舉基督所賜的幾樣恩賜。他引用大衛論到基督的預言（詩六十八18）來證明這些是基督所賜的：所以經上說（弗四8），即詩篇作者說：他升上高天的時候，擄掠了仇敵，將各樣的恩賜賞給人。大衛預言了基督的升天；使徒在此加以闡釋，並在弗四9–11中繼續。他升上高天的時候。我們可以從兩方面理解使徒的話：他升天所到之處——就是至高的諸天，特別是他被高升的狀態——他當時被父大大高升、得着極大的榮耀。我們當鄭重思想耶穌基督的升天：我們蒙福的救贖主既從死裏復活，已經升到天上，坐在高天至大者的右邊，這就完備地證明祂是神的兒子。正如大將軍乘着凱旋的戰車時，慣常帶着最顯赫的俘虜被鎖鍊牽着同行，並把慷慨的賞賜散佈在士兵和觀看凱旋的觀眾中間；照樣基督升天時，作為得勝的將軍，擄掠了仇敵。這是舊約中表示勝過仇敵的用語，特別是勝過那些從前擄掠別人的人；參士五12。此處「擄掠仇敵」的「仇敵」是指俘虜，表示一切從前將我們擄去的屬靈仇敵。祂征服了那些征服我們的——就是罪、魔鬼和死亡。祂實在在十字架上勝過了這些；但這勝利在祂升天時才得着完備——那時祂成為萬有之主，死亡和陰間的鑰匙都交在祂手中。他……將各樣的恩賜賞給人：在詩篇裏是他……接受了供獻。祂為他們接受，好賜給他們——大量的恩賜和恩典；特別是祂以聖靈的恩賜使門徒富足。使徒論到基督升天時，注意到祂先降在地下（弗四9）。彷彿他說：「當大衛論到基督的升天時，他暗示他對基督在地上降卑的認識；因為既說祂升上，就表明祂先降下：這豈不是祂已降下的證據或證明嗎？」降在地下：這可指祂的道成肉身——如大衛所言（詩一百三十九15）：我在暗中受造，在地的深處被聯絡；也可指祂的埋葬——如詩六十三9所言：那些尋索我命的人，必被留在地的深處。教父中有人稱祂的死為祂降到地的低處。祂在道成肉身時降到地上。祂在埋葬時降入地中。約拿三日三夜在大魚肚腹中，人子也要這樣三日三夜在地裏頭。*那降下的，就是遠升諸天之上（弗四10）——遠超過空氣和星辰的（可見的）天，進入天上的天；要充滿萬有——用適合祂教會各肢體各種境況和位分的恩賜和恩典充滿他們。請注意，我們的主先自卑微，然後被高升。祂先降下，然後升上。使徒接着告訴我們，基督升天時所賜的是甚麼恩賜：他所賜的，有使徒，等等（弗四11）。誠然，祂在升天之前已差遣了其中一些人（太十1–5）。但那時又增添了一位（徒一26）。而他們全體都因祂以特殊方式、大量地明顯澆灌聖靈在他們身上，而更為莊嚴地設立、公開地印證在他們的職分上。請注意，基督升天時賜給教會的偉大恩賜，就是和好之福音的事奉。傳道職分是基督升天的果子。傳道人有各樣不同的恩賜，都是主耶穌所賜的。基督賜給教會的職分有兩種——特殊的，被高升到教會中更高的職位：如使徒、先知和傳福音的*。使徒為首。這些人是基督直接呼召的，賜他們特殊的恩賜和行神蹟的能力，以及在傳遞祂真理時的無誤性；他們既為祂神蹟和教訓的見證人，祂就差遣他們出去傳揚福音、建立並治理教會。先知似乎是講解舊約著作、並預言將來之事的人。傳福音的是受按立的（提後一6），使徒帶他們同行（加二1），差他們去建立使徒自己所栽種的教會（徒十九22），既不固定於任何地方，就持續事奉直到被召回（提後四9）。此外還有常規的傳道人，在較低、較窄的範圍事奉；如牧師和教師。有人認為這兩個名稱表示一個職位，包含治理和教導的職責。另有人認為這是指兩個不同的職位，都是常規的、在教會中持續有用的；那麼牧師就是固定在個別教會之首，為要照基督所命定的方式引導、教導並牧養他們；他們常被稱為監督和長老：教師的工作也是傳揚福音，並以勸勉的方式教導百姓。我們在此看到，在祂教會中設立何種職分和人員，是基督的特權。教會是何等豐富，起初有如此多樣的職分人員，如今仍有如此多樣的恩賜！基督對祂的教會何等恩慈！何等關心它和它的建立！祂升天時，就獲得了聖靈的恩賜；而聖靈的恩賜是多樣的：有的多，有的少；但都是為着身體的益處——這就把我們帶到第三個論據，
-
這是從基督賜恩賜與人的偉大目的和計劃而來的。基督的恩賜是為着祂教會的益處而設的，為要推進祂在人中之間的國度和利益。這一切都是為着一個共同的目的而設計，是所有基督徒當在弟兄之愛中同心、不嫉妒別人恩賜的充分理由。一切都是為要成全聖徒（弗四12）；就是按原文的意思，把那些因罪彷彿脫臼錯位的人帶入屬靈的秩序狀態，然後在其中堅固、印證、推進他們，使各人在其當有的位置和功能上為整體的益處作出貢獻。——各盡其職，即為要他們分賜福音的教訓，並成功地履行傳道職分的各部分。——建立基督的身體；即藉着恩典的增長和新成員的增添來建造教會——教會是基督的奧祕身體。一切都是為着預備我們進入天堂而設計：直等到我們眾人，等等（弗四13）。所論及的恩賜和職分（其中一些）要在教會中持續，直到聖徒得以完全——這要等到我們眾人在真道上同歸於一（等到一切真信徒藉着同樣寶貴的信心而相聚）得以認識神的兒子——這不是單單推測性的知識、或承認基督是神的兒子和偉大的中保，而是帶着領受和情感的知識，帶着一切當有的尊崇、信靠和順服。——得以長大成人，達到恩賜和恩典的充分成長，脫離我們在現今世界所易有的幼稚軟弱。——滿有基督長成的身量，以致成為從基督的豐滿中所得一切恩典的充分成熟和老練的基督徒；或按着那構成基督豐滿——即補滿祂奧祕身體——的身量度量。我們要到完全的世界，才能成為完全的人。基督裏有豐滿，也有可從祂領受的豐滿；在神的旨意中，那豐滿有一定的身量，那身量也有一定的度量，分配給每一個信徒；我們要到天堂，才能達到那度量。神的兒女只要還在這世界，就不斷在長進。萊特富特博士理解使徒在此是論猶太人和外邦人在真道的合一和認識神兒子上聯結，如此成為一個完全的人，達到基督長成的身量的度量。使徒在弗四14–16進一步指出，神在其神聖制度中的計劃是甚麼，以及這些制度當在我們身上產生何種效果。如：（1）使我們不再作小孩子，等等（弗四14）；即我們在知識上不再作小孩子，在信仰上不再軟弱，在判斷上不再反覆無常，不輕易向每一試探屈服，不輕易迎合每個人的脾氣，不被每個人牽着鼻子走。小孩子容易被蒙騙。我們當防備這一點，並防備飄來飄去——如同無壓艙物的船隻——並防備被……搖動——如同空中的雲彩——被那些既無真理又無實質、卻仍廣為散佈、因此被比作風的教訓所影響。中了人的詭計；這是借用賭徒的比喻，表示引誘者惡意的狡猾：和欺騙的法術，即他們在尋找引誘欺騙之道上的嫺熟；因為接着說被一切異教之風搖動，如同埋伏，為要包圍軟弱的人，把他們從真理中引開。請注意，那些立志要引誘別人陷入異端邪說的人，必是非常邪惡不敬虔的人。使徒在此描述他們為卑鄙之人，使用大量鬼魔的詭計和狡猾，為要達到目的。我們要防備這些人，最好的方法就是研讀聖言，並祈求基督之靈的光照和恩典，使我們能認識在耶穌裏的真理，並在其上得以堅立。（2）我們應當用愛心說誠實話（弗四15），或憑愛心追隨真理，或對弟兄出於愛心的真誠。我們堅守基督的教訓——就是真理——之際，也當彼此在愛中生活。愛是極美好的事；但我們必須小心，與愛同時持守真理。真理是極美好的事；然而我們說真理當在愛中說，不可在紛爭中說。這兩樣當同行——真理與和睦。（3）我們應當凡事長進，連於基督。連於基督，就是更深地扎根於祂。凡事，就是在知識、愛心、信心，以及新人的各部分上。我們當向成熟長進——這與作小孩子相對。長進連於基督的基督徒，就是長進的基督徒。我們越認識基督、越信祂、越愛祂、越倚靠祂，就越在一切恩典上興旺。祂是元首；我們當如此長進，藉此尊榮我們的元首。基督徒的長進趨向於基督的榮耀。（4）我們當作為同一身體的肢體彼此相助、幫助（弗四16）。使徒在此將天然的身體與基督的奧祕身體——基督是這身體的元首——作比較：他指出，正如身體各肢體之間必須有交通和互相供應才能長進改善，照樣基督徒之間也必須有彼此的愛和合一，以及這些的合適果子，才能在屬靈上改善、在恩典上長進。全身都靠他，他說（就是從基督他們的元首，祂將影響力和滋養傳達給每一個肢體），都靠他聯絡得合式，百節各按各職（在他們之間井然有序地堅固聯合，各人在其當有的位置和崗位上），照着各體的功用彼此相助（藉着每一個如此聯合的部分對整體所提供的幫助；或藉着聖靈、信心、愛心、聖禮等，如同身體中的血管和動脈，使基督徒聯於基督他們的元首、並彼此聯結為同作肢體的），照着各體的功用（即有人說，照着聖靈所運行、使神所設立的途徑為這大目的而生效的大能，照着基督判斷為對每一個肢體——按其在身體中的位置和職責——足夠且合適的分量；或如另一些人說，照着基督作為元首影響並激發每一個肢體的大能；或照着每一個肢體將自己所領受的分給別人時的效用運行，滋養就按着各部分的比例、並照着每一部分的狀態和需要傳達給一切肢體）便叫身體漸漸增長——就是對身體合宜的那種增長。請注意，個別的基督徒從基督領受恩賜和恩典，是為着整個身體的緣故和益處。在愛中建立自己。這可以有兩種理解：要麼是教會的一切肢體都可以對基督和彼此有更大分量的愛；要麼是他們因着對基督和彼此的愛，受感動而按上述方式行事。請注意，基督徒之間彼此的愛是屬靈長進的大益友：身體是在愛中建立自己；而凡一國自相紛爭，就成為荒場。
英文原文
Exhortation to Unity; Persuasives to Unity (61 AD)
² With all lowliness and meekness, with longsuffering, forbearing one another in love;
³ Endeavouring to keep the unity of the Spirit in the bond of peace.
⁴ There is one body, and one Spirit, even as ye are called in one hope of your calling;
⁵ One Lord, one faith, one baptism,
⁶ One God and Father of all, who is above all, and through all, and in you all.
⁷ But unto every one of us is given grace according to the measure of the gift of Christ.
⁸ Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
⁹ (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?
¹⁰ He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
¹¹ And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
¹² For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
¹³ Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
¹⁴ That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
¹⁵ But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:
¹⁶ From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
Here the apostle proceeds to more particular exhortations. Two he enlarges upon in this chapter:—To unity an love, purity and holiness, which Christians should very much study. We do not walk worthy of the vocation wherewith we are called if we be not faithful friends to all Christians, and sworn enemies to all sin.
This section contains the exhortation to mutual love, unity, and concord, with the proper means and motives to promote them. Nothing is pressed upon us more earnestly in the scriptures than this. Love is the law of Christ's kingdom, the lesson of his school, the livery of his family. Observe,
I. The means of unity: Lowliness and meekness, long-suffering, and forbearing one another in love, Eph 4:2. By lowliness we are to understand humility, entertaining mean thoughts of ourselves, which is opposed to pride. By meekness, that excellent disposition of soul which makes men unwilling to provoke others, and not easily to be provoked or offended with their infirmities; and it is opposed to angry resentments and peevishness. Long-suffering implies a patient bearing of injuries, without seeking revenge. Forbearing one another in love signifies bearing their infirmities out of a principle of love, and so as not to cease to love them on the account of these. The best Christians have need to bear one with another, and to make the best one of another, to provoke one another's graces and not their passions. We find much in ourselves which it is hard to forgive ourselves; and therefore we must not think it much if we find that in others which we think hard to forgive them, and yet we must forgive them as we forgive ourselves. Now without these things unity cannot be preserved. The first step towards unity is humility; without this there will be no meekness, no patience, or forbearance; and without these no unity. Pride and passion break the peace, and make all the mischief. Humility and meekness restore the peace, and keep it. Only by pride comes contention; only by humility comes love. The more lowly-mindedness the more like-mindedness. We do not walk worthy of the vocation wherewith we are called if we be not meek and lowly of heart: for he by whom we are called, he to whom we are called, was eminent for meekness and lowliness of heart, and has commanded us therein to learn of him.
II. The nature of that unity which the apostle prescribes: it is the unity of the Spirit, Eph 4:3. The seat of Christian unity is in the heart or spirit: it does not lie in one set of thoughts, nor in one form and mode of worship, but in one heart and one soul. This unity of heart and affection may be said to be of the Spirit of God; it is wrought by him, and is one of the fruits of the Spirit. This we should endeavour to keep. Endeavouring is a gospel word. We must do our utmost. If others will quarrel with us, we must take all possible care not to quarrel with them. If others will despise and hate us, we must not despise and hate them. In the bond of peace. Peace is a bond, as it unites persons, and makes them live friendly one with another. A peaceable disposition and conduct bind Christians together, whereas discord and quarrelling disband and disunite their hearts and affections. Many slender twigs, bound together, become strong. The bond of peace is the strength of society. Not that it can be imagined that all good people, and all the members of societies, should be in every thing just of the same length, and the same sentiments, and the same judgment: buy the bond of peace unites them all together, with a non obstante to these. As in a bundle of rods, they may be of different lengths and different strength; but, when they are tied together by one bond, they are stronger than any, even than the thickest and strongest was of itself.
III. The motives proper to promote this Christian unity and concord. The apostle urges several, to persuade us thereto.
1. Consider how many unities there are that are the joy and glory of our Christian profession. There should be one heart; for there is one body, and one spirit, Eph 4:4. Two hearts in one body would be monstrous. If there be but one body, all that belong to that body should have one heart. The Catholic church is one mystical body of Christ, and all good Christians make up but one body, incorporated by one charter, that of the gospel, animated by one Spirit, the same Holy Spirit who by his gifts and graces quickens, enlivens, and governs that body. If we belong to Christ, we are all actuated by one and the same Spirit, and therefore should be one. Even as you are called in one hope of your calling. Hope is here put for its object, the thing hoped for, the heavenly inheritance, to the hope of which we are called. All Christians are called to the same hope of eternal life. There is one Christ that they all hope in, and one heaven that they are all hoping for; and therefore they should be of one heart. One Lord (Eph 4:5), that is, Christ, the head of the church, to whom, by God's appointment, all Christians are immediately subject. One faith, that is, the gospel, containing the doctrine of the Christian faith: or, it is the same grace of faith (faith in Christ) whereby all Christians are saved. One baptism, by which we profess our faith, being baptized in the name of the Father, Son, and Holy Ghost; and so the same sacramental covenant, whereby we engage ourselves to the Lord Christ. One God and Father of all, Eph 4:6. One God, who owns all the true members of the church for his children; for he is the Father of all such by special relation, as he is the Father of all men by creation: and he is above all, by his essence, and with respect to the glorious perfections of his nature, and as he has dominion over all creatures and especially over his church, and through all, by his providence upholding and governing them: and in you all, in all believers, in whom he dwells as in his holy temple, by his Spirit and special grace. If then there be so many ones, it is a pity but there should be one more—one heart, or one soul.
2. Consider the variety of gifts that Christ has bestowed among Christians: But unto every one of us is given grace according to the measure of the gift of Christ. Though the members of Christ's church agree in so many things, yet there are some things wherein they differ: but this should breed no difference of affection among them, since they are all derived from the same bountiful author and designed for the same great ends. Unto every one of us Christians is given grace, some gift of grace, in some kind or degree or other, for the mutual help of one another. Unto every one of us ministers is given grace; to some a greater measure of gifts, to others a less measure. The different gifts of Christ's ministers proved a great occasion of contention among the first Christians: one was for Paul, and another for Apollos. The apostle shows that they had no reason to quarrel about them, but all the reason in the world to agree in the joint use of them, for common edification; because all was given according to the measure of the gift of Christ, in such a measure as seemed best to Christ to bestow upon every one. Observe, All the ministers, and all the members of Christ, owe all the gifts and graces that they are possessed of to him; and this is a good reason why we should love one another, because to every one of us is given grace. All to whom Christ has given grace, and on whom he has bestowed his gifts (though they are of different sizes, different names, and different sentiments, yet), ought to love one another. The apostle takes this occasion to specify some of the gifts which Christ bestowed. And that they were bestowed by Christ he makes appear by those words of David wherein he foretold this concerning him (Ps 68:18), Wherefore he saith (Eph 4:8), that is, the Psalmist saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. David prophesied of the ascension of Christ; and the apostle descants upon it here, and in the Eph 4:9-11. When he ascended up on high. We may understand the apostle both of the place into which he ascended in his human nature, that is, the highest heavens, and particularly of the state to which he was advanced, he being then highly exalted, and eminently glorified, by his Father. Let us set ourselves to think of the ascension of Jesus Christ: that our blessed Redeemer, having risen from the dead, in gone to heaven, where he sits at the right hand of the Majesty on high, which completed the proof of his being the Son of God. As great conquerors, when they rode in their triumphal chariots, used to be attended with the most illustrious of their captives led in chains, and were wont to scatter their largesses and bounty among the soldiers and other spectators of their triumphs, so Christ, when he ascended into heaven, as a triumphant conqueror, led captivity captive. It is a phrase used in the Old Testament to signify a conquest over enemies, especially over such as formerly had led others captive; see Jdg 5:12. Captivity is here put for captives, and signifies all our spiritual enemies, who brought us into captivity before. He conquered those who had conquered us; such as sin, the devil, and death. Indeed, he triumphed over these on the cross; but the triumph was completed at his ascension, when he became Lord over all, and had the keys of death and hades put into his hands. And he gave gifts unto men: in the psalm it is, He received gifts for men. He received for them, that he might give to them, a large measure of gifts and graces; particularly, he enriched his disciples with the gift of the Holy Ghost. The apostle, thus speaking of the ascension of Christ, takes notice that he descended first, Eph 4:9. As much as if he had said, "When David speaks of Christ's ascension, he intimates the knowledge he had of Christ's humiliation on earth; for, when it is said that he ascended, this implies that he first descended: for what is it but a proof or demonstration of his having done so?" Into the lower parts of the earth; this may refer either to his incarnation, according to that of David, Ps 139:15, My substance was not hidden from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth; or, to his burial, according to that of Ps 63:9, Those that seek my soul to destroy it shall go into the lower parts of the earth. He calls his death (say some of the fathers) his descent into the lower parts of the earth. He descended to the earth in his incarnation. He descended into the earth in his burial. As Jonas was three days and three nights in the whale's belly, so was the Son of man in the heart of the earth. He that descended is the same also that ascended up far above all heavens (Eph 4:10), far above the airy and starry (which are the visible) heavens, into the heaven of heavens; that he might fill all things, all the members of his church, with gifts and graces suitable to their several conditions and stations. Observe, Our Lord humbled himself first, and then he was exalted. He descended first, and then ascended. The apostle next tells us what were Christ's gifts at his ascension: He gave some apostles, etc., Eph 4:11. Indeed he sent forth some of these before his ascension, Mt 10:1-5. But one was then added, Ac 1:26. And all of them were more solemnly installed, and publicly confirmed, in their office, by his visibly pouring forth the Holy Ghost in an extraordinary manner and measure upon them. Note, The great gift that Christ gave to the church at his ascension was that of the ministry of peace and reconciliation. The gift of the ministry is the fruit of Christ's ascension. And ministers have their various gifts, which are all given them by the Lord Jesus. The officers which Christ gave to his church were of two sorts—extraordinary ones advanced to a higher office in the church: such were apostles, prophets, and evangelists. The apostles were chief. These Christ immediately called, furnished them with extraordinary gifts and the power of working miracles, and with infallibility in delivering his truth; and, they having been the witnesses of his miracles and doctrine, he sent them forth to spread the gospel and to plant and govern churches. The prophets seem to have been such as expounded the writings of the Old Testament, and foretold things to come. The evangelists were ordained persons (2Ti 1:6), whom the apostles took for their companions in travel (Ga 2:1), and sent them out to settle and establish such churches as the apostles themselves had planted (Ac 19:22), and, not being fixed to any particular place, they were to continue till recalled, 2Ti 4:9. And then there are ordinary ministers, employed in a lower and narrower sphere; as pastors and teachers. Some take these two names to signify one office, implying the duties of ruling and teaching belonging to it. Others think they design two distinct offices, both ordinary, and of standing use in the church; and then pastors are such as are fixed at the head of particular churches, with design to guide, instruct, and feed them in the manner appointed by Christ; and they are frequently called bishops and elders: and the teachers were those whose work it was also to preach the gospel and to instruct the people by way of exhortation. We see here that it is Christ's prerogative to appoint what officers and offices he pleases in his church. And how rich is the church, that had at first such a variety of officers and has still such a variety of gifts! How kind is Christ to his church! How careful of it and of its edification! When he ascended, he procured the gift of the Holy Ghost; and the gifts of the Holy Ghost are various: some have greater, others have less measures; but all for the good of the body, which brings us to the third argument,
3. Which is taken from Christ's great end and design in giving gifts unto men. The gifts of Christ were intended for the good of his church, and in order to advance his kingdom and interest among men. All these being designed for one common end is a good reason why all Christians should agree in brotherly love, and not envy one another's gifts. All are for the perfecting of the saints (Eph 4:12); that is, according to the import of the original, to bring into an orderly spiritual state and frame those who had been as it were dislocated and disjointed by sin, and then to strengthen, confirm, and advance them therein, that so each, in his proper place and function, might contribute to the good of the whole.—For the work of the ministry, or for the work of dispensation; that is, that they might dispense the doctrines of the gospel, and successfully discharge the several parts of their ministerial function.—For the edifying of the body of Christ; that is, to build up the church, which is Christ's mystical body, by an increase of their graces, and an addition of new members. All are designed to prepare us for heaven: Till we all come, etc., Eph 4:13. The gifts and offices (some of them) which have been spoken of are to continue in the church till the saints be perfected, which will not be till they all come in the unity of the faith (till all true believers meet together, by means of the same precious faith) and of the knowledge of the Son of God, by which we are to understand, not a bare speculative knowledge, or the acknowledging of Christ to be the Son of God and the great Mediator, but such as is attended with appropriation and affection, with all due honour, trust, and obedience.—Unto a perfect man, to our full growth of gifts and graces, free from those childish infirmities that we are subject to in the present world.—Unto the measure of the stature of the fulness of Christ, so as to be Christians of a full maturity and ripeness in all the graces derived from Christ's fulness: or, according to the measure of that stature which is to make up the fulness of Christ, which is to complete his mystical body. Now we shall never come to the perfect man, till we come to the perfect world. There is a fulness in Christ, and a fulness to be derived from him; and a certain stature of that fulness, and a measure of that stature, are assigned in the counsel of God to every believer, and we never come to that measure till we come to heaven. God's children, as long as they are in this world, are growing. Dr Lightfoot understands the apostle as speaking here of Jews and Gentiles knit in the unity of the faith and of the knowledge of the Son of God, so making a perfect man, and the measure of the stature of the fulness of Christ. The apostle further shows, in the Eph 4:14-16, what was God's design in his sacred institutions, and what effect they ought to have upon us. As, (1.) That we henceforth be no more children, etc. (Eph 4:14); that is, that we may be no longer children in knowledge, weak in the faith, and inconstant in our judgments, easily yielding to every temptation, readily complying with every one's humour, and being at every one's back. Children are easily imposed upon. We must take care of this, and of being tossed to and fro, like ships without ballast, and carried about, like clouds in the air, with such doctrines as have no truth nor solidity in them, but nevertheless spread themselves far and wide, and are therefore compared to wind. By the sleight of men; this is a metaphor taken from gamesters, and signifies the mischievous subtlety of seducers: and cunning craftiness, by which is meant their skilfulness in finding ways to seduce and deceive; for it follows, whereby they lie in wait to deceive, as in an ambush, in order to circumvent the weak, and draw them from the truth. Note, Those must be very wicked and ungodly men who set themselves to seduce and deceive others into false doctrines and errors. The apostle describes them here as base men, using a great deal of devilish art and cunning, in order thereunto. The best method we can take to fortify ourselves against such is to study the sacred oracles, and to pray for the illumination and grace of the Spirit of Christ, that we may know the truth as it is in Jesus, and be established in it. (2.) That we should speak the truth in love (Eph 4:15), or follow the truth in love, or be sincere in love to our fellow-christians. While we adhere to the doctrine of Christ, which is the truth, we should live in love one with another. Love is an excellent thing; but we must be careful to preserve truth together with it. Truth is an excellent thing; yet it is requisite that we speak it in love, and not in contention. These two should go together—truth and peace. (3.) That we should grow up into Christ in all things. Into Christ, so as to be more deeply rooted in him. In all things; in knowledge, love, faith, and all the parts of the new man. We should grow up towards maturity, which is opposed to being children. Those are improving Christians who grow up into Christ. The more we grow into an acquaintance with Christ, faith in him, love to him, dependence upon him, the more we shall flourish in every grace. He is the head; and we should thus grow, that we may thereby honour our head. The Christian's growth tends to the glory of Christ. (4.) We should be assisting and helpful one to another, as members of the same body, Eph 4:16. Here the apostle makes a comparison between the natural body and Christ's mystical body, that body of which Christ is the head: and he observes that as there must be communion and mutual communications of the members of the body among themselves, in order to their growth and improvement, so there must be mutual love and unity, together with the proper fruits of these, among Christians, in order to their spiritual improvement and growth in grace. From whom, says he (that is, from Christ their head, who conveys influence and nourishment to every particular member), the whole body of Christians, fitly joined together and compacted (being orderly and firmly united among themselves, every one in his proper place and station), by that which every joint supplies (by the assistance which every one of the parts, thus united, gives to the whole, or by the Spirit, faith, love, sacraments, etc., which, like the veins and arteries in the body, serve to unite Christians to Christ their head, and to one another as fellow-members), according to the effectual working in the measure of every part (that is, say some, according to the power which the Holy Ghost exerts to make God's appointed means effectual for this great end, in such a measure as Christ judges to be sufficient and proper for every member, according to its respective place and office in the body; or, as others, according to the power of Christ, who, as head, influences and enlivens every member; or, according to the effectual working of every member, in communicating to others of what it has received, nourishment is conveyed to all in their proportions, and according to the state and exigence of every part) makes increase of the body, such an increase as is convenient for the body. Observe, Particular Christians receive their gifts and graces from Christ for the sake and benefit of the whole body. Unto the edifying of itself in love. We may understand this two ways:—Either that all the members of the church may attain a greater measure of love to Christ and to one another; or that they are moved to act in the manner mentioned from love to Christ and to one another. Observe, Mutual love among Christians is a great friend to spiritual growth: it is in love that the body edifies itself; whereas a kingdom divided against itself cannot stand.
17-32
Exhortation to Purity and Holiness; Cautions against Sin; Against Grieving the Spirit (61 AD)
純潔與聖潔的勸勉；防罪的警戒；不要叫聖靈擔憂（主後61年）
¹⁷ 所以我說，且在主裏確實地說，你們行事不要再像外邦人存虛妄的心行事。
¹⁸ 他們心地昏昧，與神所賜的生命隔絕了，都因自己無知，心裏剛硬；
¹⁹ 良心既然喪盡，就放縱私慾，貪行種種的污穢。
²⁰ 你們學了基督，卻不是這樣。
²¹ 如果你們聽過他的道，領了他的教，學了他的真理，
²² 就要脫去你們從前行為上的舊人，這舊人是因私慾的迷惑漸漸變壞的；
²³ 又要將你們的心志改換一新，
²⁴ 並且穿上新人；這新人是照着神的形像造的，有真理的仁義和聖潔。
²⁵ 所以你們要棄絕謊言，各人與鄰舍說實話，因為我們是互相為肢體。
²⁶ 生氣卻不要犯罪；不可含怒到日落，
²⁷ 也不可給魔鬼留地步。
²⁸ 從前偷竊的，不要再偷；總要勞力，親手做正經事，就可有分給缺少的人。
²⁹ 污穢的言語一句不可出口，只要隨事說造就人的好話，叫聽見的人得益處。
³⁰ 不要叫神的聖靈擔憂；你們原是受了他的印記，等候得贖的日子來到。
³¹ 一切苦毒、惱恨、忿怒、嚷鬧、毀謗，並一切的惡毒，都當從你們中間除掉；
³² 並要以恩慈相待，存憐憫的心，彼此饒恕，正如神在基督裏饒恕了你們一樣。
使徒在弗二16論述完關乎彼此相愛、合一、和睦的勸勉之後，接着在這些經文中勸勉基督徒當在心靈和生活上純潔聖潔，既有較為籠統的（弗四17–24），也有幾方面特別的實例（弗四25–32）。這是莊嚴地引進的：所以我說，且在主裏確實地說；即既然事正如上文所描述，既然你們是基督身體的肢體並得享這樣的恩賜，我就憑着我從祂所領受的權柄、奉主的名向你們的良心陳明這事，並見證這是你們的本分。當思想，
一、關乎心靈和生活純潔與聖潔的較為籠統的勸勉。
- 這勸勉如此開始：你們行事不要再像外邦人……行事——就是你們今後不可再像那些無知未歸信的外邦人那樣生活和行事，他們完全受一個用在虛妄之事——他們的偶像和他們的屬世財物——上的心思所引導，這些事對他們的靈魂毫無益處，並將欺騙他們的期望。歸信的外邦人不可像未歸信的外邦人那樣生活。他們雖然生活在他們中間，卻不可像他們那樣生活。在此，
（1）使徒藉機描述外邦人世界的邪惡——重生的基督徒正是從其中如從火中抽出來的一根柴。[1] 他們心地昏昧（弗四18）。他們完全沒有拯救的知識；是的，連關乎神、自然之光本可教導他們的許多事也不認識。他們坐在黑暗中，卻愛黑暗不愛光；並因着他們的無知，就與神所賜的生命隔絕了。他們與聖潔的生命疏遠、反感並厭惡——這生命不僅是神所要求、所悅納、我們藉以向神而活的生命，更是與神自己相似的生命——在祂的純潔、公義、真理和良善上。他們故意無知，正是他們與這神之生命隔絕的原因——這生命是從光和知識開始的。頑梗而習以為常的無知，對信仰和敬虔是毀滅性的。那麼他們為何如此無知呢？是因自己……心裏剛硬。這不是因為神沒有藉着祂的作為向他們顯明自己，而是因為他們不願接受神聖之光的教誨。他們無知是因為他們選擇無知。他們的無知出於他們的頑梗和心硬——抗拒真光、拒絕一切光照和知識的途徑。[2] 他們的良心已被敗壞並烙慣了：良心既然喪盡（弗四19）。他們對自己的罪、以及因罪所處的悲慘和危險毫無感覺；於是就放縱私慾。他們在污穢的情慾中放縱自己；既任憑自己受這些的轄制，就成為罪和魔鬼的奴隸和苦工，貪行種種的污穢。他們以犯各樣的污穢為常業，甚至最不自然、最可憎的罪，而且貪得無厭。請注意，人的良心一旦被烙慣，他們的罪就沒有界限了。當他們把心放在滿足自己的情慾上，除了最可憎的縱慾和放蕩、以及他們可怖的惡行氾濫之外，還能指望甚麼呢？這就是外邦人的特徵；但是，
（2）這些基督徒必須把自己與這樣的外邦人區別出來：你們學了基督，卻不是這樣（弗四20）。也可讀作：但你們不是這樣；你們學了基督。那些學了基督的人已從別人所陷其中的黑暗和污穢中蒙拯救；並且他們知道得越多，就越有義務比別人活得更端正。我們沒有這樣學基督，這是抵擋罪惡的好理由。學了基督！基督是一本書、一門功課、一條道路、一門行業嗎？意思是：「你們不是這樣學基督信仰的——就是基督的教訓和祂所定的生活準則。不是為要效法別人的樣子去行。如果你們聽過他（弗四21）——聽過我們所傳的祂的教訓，領了他的教——就是被祂的靈在裏面並有效地教導。*基督是功課；我們當學基督；基督也是教師；我們受祂的教導。*學了他的真理。*這可有兩種理解：要麼「你們受了真實真理的教導，正如基督自己在其教訓和生活中所表明的。」或這樣：「真理在你們心中所留下的印象（照着你們的分量），正如在耶穌心中所留下的。」基督的真理在其美麗和能力中彰顯出來，正是在耶穌裏彰顯之時。
- 較為籠統的勸勉的另一條在以下的話中：就要脫去你們從前行為上的舊人，等等（弗四22–24）。「這是已經教導你們、你們也已學了的教訓的重要部分。」在此，使徒用取自衣着的比喻來表達。靈魂的原則、習慣和性情必須先被改變，然後生命才能有拯救性的改變。必須有成聖，這包含兩件事：（1）必須脫去舊人。敗壞的本性被稱為人，因為它如人身一樣，由互相支撐、互相加強的各部分組成。它是舊人，是從我們所由出的老亞當。它是與生俱來的，我們帶着它來到世上。它如老人一般狡猾；但在神一切聖徒身上，它如老人一般衰殘枯萎，即將過去。它被說成是變壞的；因罪在靈魂中就是其官能的敗壞：哪裏沒有被治死，它就日日變得更壞，從而趨向滅亡。因私慾的迷惑。罪惡的傾向和慾望是迷惑人的私慾：它們向人應許幸福，卻使人更加悲慘，若不被制伏治死，就將人出賣到滅亡之中。因此，這些必須像我們羞於被人看見的舊衣服一樣脫去：它們必須被制伏治死。這些私慾在他們從前的行為中——就是在他們未重生和外邦的狀態中——轄制他們。（2）必須穿上新人。僅僅擺脫敗壞的原則是不夠的，我們還必須受恩典的原則所激動。我們必須接受、持守它們，並使它們銘刻在我們心中：僅止於不作惡是不夠的，我們還必須學行善。又要將你們的心志改換一新（弗四23）；即使用正當而規定的途徑，好叫那作為靈的心思越發更新。並且穿上新人（弗四24）。所謂新人，就是指新的性情、新的受造，被新的原則——就是重生的恩典——所激動，使人能過一種新的生活，就是基督信仰所要求的那種義和聖潔的生活。這新人是照着神的形像造的——就是藉着神全能的大能，從混亂空虛中被造出來的，是祂的工作，真正美好而榮耀。照着神——就是效法祂，並符合那偉大的範本和樣式。靈魂上神形像的失去，既是人墮落狀態的罪惡也是其悲慘；而它對神的相似，就是新造之人的美麗、榮耀和福樂。有真理的仁義和聖潔——對人有義，包含第二塊法版的一切本分；對神有聖潔，表示對第一塊法版誡命的真誠順服；真理的聖潔，與猶太人外在和禮儀上的聖潔相對。我們在運用神所設立的一切途徑、努力追求這屬神的性情——這新造之人——之時，就被說成是穿上了這新人。這就是關乎心靈和生活純潔與聖潔較為籠統的勸勉。
二、使徒進入幾項更特別的事。因為概括性的勸勉不如具體的那麼能觸動人心，所以此處告訴我們，舊人中哪些特別的肢體必須被治死、舊性情中哪些污穢的破布必須被脫去，以及新人中我們當用以裝飾基督徒信仰的是哪些特有的裝飾。1. 當防備說謊，並時常小心說實話（弗四25）：所以，既你們已在自己本分上受了良好的教導，又受了履行本分的義務，就當在你們今後的為人和行為上顯明你們裏面真實地有了極大的改變——特別是要棄絕謊言。外邦人在這罪上極其有罪，他們斷言有益的謊言勝過有害的真理；因此使徒勸勉他們停止說謊，停止一切與真理相悖的事。這是必須脫去的舊人的一部分；而與之相對、必須穿上的新人的一面，就是在與人一切來往中說實話。神百姓的特徵是：他們是不說謊的兒女，不敢說謊，恨惡並憎惡說謊。一切有恩典的人都以說實話為良心所繫，即使為着自己最大的利益也不願故意說謊。此處為誠實所給的理由是：我們是互相為肢體。真理是我們彼此相欠的債；我們若彼此相愛，就不會彼此欺騙說謊。我們屬於同一個身體，而虛謊或說謊趨向於拆散這身體；因此我們當避免說謊，說誠實話。請注意，說謊是極大的罪，是特別違反基督徒所負義務的，並且對基督徒的群體極具傷害和危害。2. 「當防備忿怒和不受控制的情緒。生氣卻不要犯罪」（弗四26）。這是借用詩四4的七十士譯本譯文，我們譯作要戰兢，卻不要犯罪。這是一個輕易的讓步；我們當這樣看待，而不是當作一條命令。*生氣。*我們十分容易動怒——這是神所知道的；但我們發現要遵守那限制——卻不要犯罪——卻相當困難。「若你有時確有正當理由生氣，當注意不可犯罪；因此當防備在怒氣中過分。」我們若要動怒而不犯罪（有人說），就必須只對罪動怒；我們當更為神的榮耀而熱心，過於為自己的利益或名聲。怒氣中一個極大又常見的罪，是任憑它燃燒成暴怒，然後讓它停留；因此我們在此受警戒要防備這一點。「若你已被激怒、心緒大受攪擾、若你對所受的冒犯深感憤恨，在夜幕降臨之前當使心緒平靜安寧，與冒犯者和好，使一切重歸於好：*不可含怒到日落。若它燃燒成暴怒和苦毒，啊，當注意速速壓制它。」請注意，雖然怒氣本身不是罪，卻極有可能成為罪，若不仔細防備、迅速壓制的話。因此，雖然怒氣可能進入智慧人的胸懷，它卻只停留在愚昧人的胸懷中。也不可給魔鬼留地步（弗四27）。那些在罪惡的忿怒和暴怒中恆忍的人，就讓魔鬼進入他們的心，任憑他在他們身上得勢，直到他把他們帶到惡意、惡毒的計謀等等之中。也不可給那讒謗者，或假見證人留地步」（有人這樣讀）；即「當使你們的耳朵對耳語者、搬弄是非者和毀謗者充耳不聞。」3. 我們在此受警戒防備偷竊的罪——違背第八誡——並受勸勉要誠實勤勞並樂善好施：從前偷竊的，不要再偷（弗四28）。這是防備一切以武力或欺詐行惡的警戒。「你們中間那些在外邦時期犯了這惡行的人，不可再犯了。」但我們不僅要防備這罪，還要盡心履行與之相對的本分：不僅不偷竊，總要勞力，親手做正經事。閒懶造就賊。如屈梭多模所言：To gar kleptein argias estin——偷竊是閒懶的結果。那些不願工作、又恥於乞討的人，極易陷入偷竊的試探。因此人當勤勞努力——不是以任何不法的途徑，而是在某種正當的職業上：做正經事。勤勞在某種正當的途徑上，會使人遠離作惡的試探。但人當勤勞還有另一個理由，就是他們能行善，正如他們可藉此免於試探：就可有分給缺少的人。他們當勞力，不僅為着自己可以生活、並誠實地生活，更為着可以施捨補足別人的缺乏。請注意，甚至那些靠勞力謀生的人，也當從自己所賺微薄之物中對那些無力勞動的人行善。對窮人行善既是如此必要、如此當盡的本分，甚至勞工和僕人、那些自己所有不多的人，也當把他們的一點投入庫中。神當得祂的分，窮人是祂的收款人。進一步請注意，那些可能蒙神悅納的賙濟，不可是不義和搶奪的產物，而當是誠實和勤勞的產物。神憎惡搶奪而獻的燔祭。4. 我們在此受警戒防備污穢的言語；並受引導歸向那些有益、建立人的話（弗四29）。污穢不潔的言語和話語，如同腐爛的肉，是有毒和傳染性的：它們出於說話者心中的大量敗壞，並證明這敗壞的存在，又趨向於敗壞聽見之人的心思和品行；因此基督徒當防備這一切話語。這可概括為一切激起別人情慾和情緒的話。我們不僅要脫去污穢的言語，還要穿上……隨事說造就人的好話。言語的大用處，就是建立與我們交談的人。基督徒當努力促進有益的交談：叫聽見的人得益處；即在勸誡、忠告、適切的責備等方面，對聽見的人有益、蒙悅納。請注意，基督徒的大本分，就是留心不以嘴唇得罪人，並盡可能善用言談和交談來使別人得益。5. 此處另有關乎忿怒和怒氣的警戒，並附帶對彼此相愛和仁厚性情的進一步勸勉（弗四31、32）。苦毒、惱恨和忿怒，是指對別人強烈的內心怨恨和不滿；嚷鬧則指大聲的言語、激烈的威嚇以及其他過激的話語——苦毒、惱恨和忿怒藉以發洩。基督徒不當在心中存留這些卑賤的情感，也不可用舌頭喧嚷。毀謗是指一切辱罵、咒詛和責備的話——針對那些我們所惱怒之人而發。惡毒我們當理解為那種根深蒂固的忿怒——促使人設計並加害於人的。與這一切相反的是：*並要以恩慈相待。*這包含心中的愛心原則，以及這愛的外在表達——和藹、謙卑、有禮的為人。耶穌的門徒當彼此恩慈相待，正如那些已學習、並願教導人行善之道的人。存憐憫的心；就是有憐憫，對別人的困苦和苦難有柔軟的感受，以致迅速被感動生發同情和憐恤。彼此饒恕。基督的門徒之間會發生摩擦；因此他們必須平易近人、樂於饒恕，在此效法神自己——祂在基督裏已經饒恕了他們，而且比他們彼此饒恕的更多。請注意，在神那裏有赦免；祂因耶穌基督的緣故、並因着祂向神的公義所作的挽回，而赦免罪惡。再請注意，那些蒙神赦免的人，也當有饒恕的靈，並當如同神饒恕那樣饒恕人——真誠而由衷地、樂意而甘心地、全面而永遠地，在罪人真誠悔改之時——並記得自己禱告說：*免我們的債，如同我們免了人的債。*如今我們可以觀察到，使徒所強調的這一切具體的事都屬於第二塊法版，基督徒由此當學到，他們在第二塊法版的本分上負有嚴格的義務；凡不憑良心履行這些本分的人，無論他如何假冒，都絕不能真實而真誠地敬畏或愛神。
在這些勸勉和警戒之中，使徒插入了那個總體的勸勉：不要叫神的聖靈擔憂（弗四30）。從前文和後文對照，我們可以看出甚麼使神的靈擔憂。在弗四25–29暗示，一切淫亂和污穢、說謊以及激起污穢胃口和情慾的敗壞言語，都使神的靈擔憂。在後文則暗示，苦毒、惱恨、忿怒、嚷鬧、毀謗和惡毒這些敗壞的情感，都使這位良善的靈擔憂。我們不可由此理解這位蒙福者會如我們那樣真正被得罪或煩擾；這勸勉的意思是，我們不可對祂作出那種對同伴而言是痛苦和困擾的行為；我們不可作任何違背祂聖潔本性和旨意的事；不可拒絕聽從祂的勸誡，也不可背叛祂的治理——這些事會激動祂對我們採取行動，如同人對那些他們所不喜悅、所煩擾之人慣常所作的——向他們收回自己和他們慣常的恩慈，並將他們交給仇敵。啊，不可惹這位蒙福的神的靈從你們中間收回祂的同在和祂恩典的影響！我們當不叫祂擔憂的一個好理由是：*你們原是受了他的印記，等候得贖的日子來到。*將要有得贖的日子；身體要在復活之日從墳墓的權勢中得贖，那時神的百姓要完全脫離罪的一切後果，以及一切罪和悲慘——他們直到從墳墓中被救出才如此——那時他們完整完全的福樂才開始。一切真信徒都受了印記歸於那日。神已將他們從別人中分別出來，在他們身上蓋了祂的印記；並賜他們蒙福而榮耀復活的憑據和保證；而神的靈就是這印記。這位蒙福的靈在哪裏作使人成聖的工作，那裏祂就是救贖之日一切喜樂和榮耀的憑據；若神從我們收回祂的聖靈，我們就全然敗亡了。
英文原文
Exhortation to Purity and Holiness; Cautions against Sin; Against Grieving the Spirit (61 AD)
¹⁷ This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,
¹⁸ Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:
¹⁹ Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.
²⁰ But ye have not so learned Christ;
²¹ If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:
²² That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
²³ And be renewed in the spirit of your mind;
²⁴ And that ye put on the new man, which after God is created in righteousness and true holiness.
²⁵ Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.
²⁶ Be ye angry, and sin not: let not the sun go down upon your wrath:
²⁷ Neither give place to the devil.
²⁸ Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.
²⁹ Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
³⁰ And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
³¹ Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:
³² And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.
The apostle having gone through his exhortation to mutual love, unity, and concord, in the Eph 2:16, there follows in these an exhortation to Christian purity and holiness of heart and life, and that both more general (Eph 4:17-24) and in several particular instances, Eph 4:25-32. This is solemnly introduced: "This I say therefore, and testify in the Lord; that is, seeing the matter is as above described, seeing you are members of Christ's body and partakers of such gifts, this I urge upon your consciences, and bear witness to as your duty in the Lord's name, and by virtue of the authority I have derived from him." Consider,
I. The more general exhortation to purity and holiness of heart and life.
1. It begins thus, "That you henceforth walk not as other Gentiles walk—that for the time to come you do not live, and behave yourselves, as ignorant and unconverted heathens do, who are wholly guided by an understanding employed about vain things, their idols and their worldly possessions, things which are no way profitable to their souls, and which will deceive their expectations." Converted Gentiles must not live as unconverted Gentiles do. Though they live among them, they must not live like them. Here,
(1.) The apostle takes occasion to describe the wickedness of the Gentile world, out of which regenerate Christians were snatched as brands out of the burning. [1.] Their understandings were darkened, Eph 4:18. They were void of all saving knowledge; yea, ignorant of many things concerning God which the light of nature might have taught them. They sat in darkness, and they loved it rather than light: and by their ignorance they were alienated from the life of God. They were estranged from, and had a dislike and aversion to, a life of holiness, which is not only that way of life which God requires and approves, and by which we live to him, but which resembles God himself, in his purity, righteousness, truth, and goodness. Their wilful ignorance was the cause of their estrangement from this life of God, which begins in light and knowledge. Gross and affected ignorance is destructive to religion and godliness. And what was the cause of their being thus ignorant? It was because of the blindness or the hardness of their heart. It was not because God did not make himself known to them by his works, but because they would not admit the instructive rays of the divine light. They were ignorant because they would be so. Their ignorance proceeded from their obstinacy and the hardness of their hearts, their resisting the light and rejecting all the means of illumination and knowledge. [2.] Their consciences were debauched and seared: Who being past feeling, Eph 4:19. They had no sense of their sin, nor of the misery and danger of their case by means of it; whereupon they gave themselves over unto lasciviousness. They indulged themselves in their filthy lusts; and, yielding themselves up to the dominion of these, they became the slaves and drudges of sin and the devil, working all uncleanness with greediness. They made it their common practice to commit all sorts of uncleanness, and even the most unnatural and monstrous sins, and that with insatiable desires. Observe, When men's consciences are once seared, there are no bounds to their sins. When they set their hearts upon the gratification of their lusts, what can be expected but the most abominable sensuality and lewdness, and that their horrid enormities will abound? This was the character of the Gentiles; but,
(2.) These Christians must distinguish themselves from such Gentiles: You have not so learned Christ, Eph 4:20. It may be read, But you not so; you have learned Christ. Those who have learned Christ are saved from the darkness and defilement which others lie under; and, as they know more, they are obliged to live in a better manner than others. It is a good argument against sin that we have not so learned Christ. Learn Christ! Is Christ a book, a lesson, a way, a trade? The meaning is, "You have not so learned Christianity—the doctrines of Christ and the rules of life prescribed by him. Not so as to do as others do. If so be, or since, that you have heard him (Eph 4:21), have heard his doctrine preached by us, and have been taught by him, inwardly and effectually, by his Spirit." Christ is the lesson; we must learn Christ: and Christ is the teacher; we are taught by him. As the truth is in Jesus. This may be understood two ways: either, "You have been taught the real truth, as held forth by Christ himself, both in his doctrine and in his life." Or thus, "The truth has made such an impression on your hearts, in your measure, as it did upon the heart of Jesus." The truth of Christ then appears in its beauty and power, when it appears as in Jesus.
2. Another branch of the general exhortation follows in those words, That you put off, concerning the former conversation, the old man, etc., Eph 4:22-24. "This is a great part of the doctrine which has been taught you, and which you have learned." Here the apostle expresses himself in metaphors taken from garments. The principles, habits, and dispositions of the soul must be changed, before there can be a saving change of the life. There must be sanctification, which consists of these two things:— (1.) The old man must be put off. The corrupt nature is called a man, because, like the human body, it consists of divers parts, mutually supporting and strengthening one another. It is the old man, as old Adam, from whom we derive it. It is bred in the bone, and we brought it into the world with us. It is subtle as the old man; but in all God's saints decaying and withering as an old man, and ready to pass away. It is said to be corrupt; for sin in the soul is the corruption of its faculties: and, where it is not mortified, it grows daily worse and worse, and so tends to destruction. According to the deceitful lusts. Sinful inclinations and desires are deceitful lusts: they promise men happiness, but render them more miserable, and if not subdued and mortified betray them into destruction. These therefore must be put off as an old garment that we should be ashamed to be seen in: they must be subdued and mortified. These lusts prevailed against them in their former conversation, that is, during their state of unregeneracy and heathenism. (2.) The new man must be put on. It is not enough to shake off corrupt principles, but we must be actuated by gracious ones. We must embrace them, espouse them, and get them written on our hearts: it is not enough to cease to do evil, but we must learn to do well. "Be renewed in the spirit of your mind (Eph 4:23); that is, use the proper and prescribed means in order to have the mind, which is a spirit, renewed more and more." And that you put on the new man, Eph 4:24. By the new man is meant the new nature, the new creature, which is actuated by a new principle, even regenerating grace, enabling a man to lead a new life, that life of righteousness and holiness which Christianity requires. This new man is created, or produced out of confusion and emptiness, by God's almighty power, whose workmanship it is, truly excellent and beautiful. After God, in imitation of him, and in conformity to that grand exemplar and pattern. The loss of God's image upon the soul was both the sinfulness and misery of man's fallen state; and that resemblance which it bears to God is the beauty, the glory, and the happiness, of the new creature. In righteousness towards men, including all the duties of the second table; and in holiness towards God, signifying a sincere obedience to the commands of the first table; true holiness in opposition to the outward and ceremonial holiness of the Jews. We are said to put on this new man when, in the use of all God's appointed means, we are endeavouring after this divine nature, this new creature. This is the more general exhortation to purity and holiness of heart and life.
II. The apostle proceeds to some things more particular. Because generals are not so apt to affect, we are told what are those particular limbs of the old man that must be mortified, those filthy rags of the old nature that must be put off, and what are the peculiar ornaments of the new man wherewith we should adorn our Christian profession. 1. Take heed of lying, and be ever careful to speak the truth (Eph 4:25): "Wherefore, since you have been so well instructed in your duty, and are under such obligations to discharge it, let it appear, in your future behaviour and conduct, that there is a great and real change wrought in you, particularly by putting away lying." Of this sin the heathen were very guilty, affirming that a profitable lie was better than a hurtful truth; and therefore the apostle exhorts them to cease from lying, from every thing that is contrary to truth. This is a part of the old man that must be put off; and that branch of the new man that must be put on in opposition to it is speaking the truth in all our converse with others. It is the character of God's people that they are children who will not lie, who dare not lie, who hate and abhor lying. All who have grace make conscience of speaking the truth, and would not tell a deliberate lie for the greatest gain and benefit to themselves. The reason here given for veracity is, We are members one of another. Truth is a debt we owe to one another; and, if we love one another, we shall not deceive nor lie one to another. We belong to the same society or body, which falsehood or lying tends to dissolve; and therefore we should avoid it, and speak truth. Observe, Lying is a very great sin, a peculiar violation of the obligations which Christians are under, and very injurious and hurtful to Christian society. 2. "Take heed of anger and ungoverned passions. Be you angry, and sin not," Eph 4:26. This is borrowed from the LXX. translation of Ps 4:4, where we render it, Stand in awe, and sin not. Here is an easy concession; for as such we should consider it, rather than as a command. Be you angry. This we are apt enough to be, God knows: but we find it difficult enough to observe the restriction, and sin not. "If you have a just occasion to be angry at any time, see that it be without sin; and therefore take heed of excess in your anger." If we would be angry and not sin (says one), we must be angry at nothing but sin; and we should be more jealous for the glory of God than for any interest or reputation of our own. One great and common sin in anger is to suffer it to burn into wrath, and then to let it rest; and therefore we are here cautioned against that. "If you have been provoked and have had your spirits greatly discomposed, and if you have bitterly resented any affront that has been offered, before night calm and quiet your spirits, be reconciled to the offender, and let all be well again: Let not the sun go down upon your wrath. If it burn into wrath and bitterness of spirit, O see to it that you suppress it speedily." Observe, Though anger in itself is not sinful, yet there is the upmost danger of its becoming so if it be not carefully watched and speedily suppressed. And therefore, though anger may come into the bosom of a wise man, it rests only in the bosom of fools. Neither give place to the devil, Eph 4:27. Those who persevere in sinful anger and in wrath let the devil into their hearts, and suffer him to gain upon them, till he bring them to malice, mischievous machinations, etc. "Neither give place to the calumniator, or the false accuser" (so some read the words); that is, "let your ears be deaf to whisperers, talebearers, and slanderers." 3. We are here warned against the sin of stealing, the breach of the eighth commandment, and advised to honest industry and to beneficence: Let his that stole steal no more, Eph 4:28. It is a caution against all manner of wrong-doing, by force or fraud. "Let those of you who, in the time of your gentilism, have been guilty of this enormity, be no longer guilty of it." But we must not only take heed of the sin, but conscientiously abound in the opposite duty: not only not steal, but rather let him labour, working with his hands the thing that is good. Idleness makes thieves. So Chrysostom, To gar kleptein argias estin.—Stealing is the effect of idleness. Those who will not work, and who are ashamed to beg, expose themselves greatly to temptations to thievery. Men should therefore be diligent and industrious, not in any unlawful way, but in some honest calling: Working the thing which is good. Industry, in some honest way, will keep people out of temptation of doing wrong. But there is another reason why men ought to be industrious, namely, that they may be capable of doing some good, as well as that they may be preserved from temptation: That he may have to give to him that needeth. They must labour not only that they may live themselves, and live honestly, but they may distribute for supplying the wants of others. Observe, Even those who get their living by their labour should be charitable out of their little to those who are disabled for labour. So necessary and incumbent a duty is it to be charitable to the poor that even labourers and servants, and those who have but little for themselves, must cast their mite into the treasury. God must have his dues and the poor are his receivers. Observe further, Those alms that are likely to be acceptable to God must not be the produce of unrighteousness and robbery, but of honesty and industry. God hates robbery for burnt-offerings. 4. We are here warned against corrupt communication; and directed to that which is useful and edifying, Eph 4:29. Filthy and unclean words and discourse are poisonous and infectious, as putrid rotten meat: they proceed from and prove a great deal of corruption in the heart of the speaker, and tend to corrupt the minds and manners of others who hear them; and therefore Christians should beware of all such discourse. It may be taken in general for all that which provokes the lusts and passions of others. We must not only put off corrupt communications, but put on that which is good to the use of edifying. The great use of speech is to edify those with whom we converse. Christians should endeavour to promote a useful conversation: that it may minister grace unto the hearers; that it may be good for, and acceptable to, the hearers, in the way of information, counsel, pertinent reproof, or the like. Observe, It is the great duty of Christians to take care that they offend not with their lips, and that they improve discourse and converse, as much as may be, for the good of others. 5. Here is another caution against wrath and anger, with further advice to mutual love and kindly dispositions towards each other, Eph 4:31,32. By bitterness, wrath, and anger, are meant violent inward resentment and displeasure against others: and, by clamour, big words, loud threatenings, and other intemperate speeches, by which bitterness, wrath, and anger, vent themselves. Christians should not entertain these vile passions in their hearts not be clamorous with their tongues. Evil speaking signifies all railing, reviling, and reproachful speeches, against such as we are angry with. And by malice we are to understand that rooted anger which prompts men to design and to do mischief to others. The contrary to all this follows: Be you kind one to another. This implies the principle of love in the heart, and the outward expressions of it, in an affable, humble, courteous behaviour. It becomes the disciples of Jesus to be kind one to another, as those who have learned, and would teach, the art of obliging. Tender-hearted; that is, merciful, and having tender sense of the distresses and sufferings of others, so as to be quickly moved to compassion and pity. Forgiving one another. Occasions of difference will happen among Christ's disciples; and therefore they must be placable, and ready to forgive, therein resembling God himself, who for Christ's sake hath forgiven them, and that more than they can forgive one another. Note, With God there is forgiveness; and he forgives sin for the sake of Jesus Christ, and on account of that atonement which he has made to divine justice. Note again, Those who are forgiven of God should be of a forgiving spirit, and should forgive even as God forgives, sincerely and heartily, readily and cheerfully, universally and for ever, upon the sinner's sincere repentance, as remembering that they pray, Forgive us our trespasses, as we forgive those who trespass against us. Now we may observe concerning all these particulars that the apostle has insisted on that they belong to the second table, whence Christians should learn the strict obligations they are under to the duties of the second table, and that he who does not conscientiously discharge them can never fear nor love God in truth and in sincerity, whatever he may pretend to.
In the midst of these exhortations and cautions the apostle interposes that general one, And grieve not the Holy Spirit of God, Eph 4:30. By looking to what precedes, and to what follows, we may see what it is that grieves the Spirit of God. In the Eph 4:25-29 it is intimated that all lewdness and filthiness, lying, and corrupt communications that stir up filthy appetites and lusts, grieve the Spirit of God. In what follows it is intimated that those corrupt passions of bitterness, and wrath, and anger, and clamour, and evil speaking, and malice, grieve this good Spirit. By this we are not to understand that this blessed Being could properly be grieved or vexed as we are; but the design of the exhortation is that we act not towards him in such a manner as is wont to be grievous and disquieting to our fellow-creatures: we must not do that which is contrary to his holy nature and his will; we must not refuse to hearken to his counsels, nor rebel against his government, which things would provoke him to act towards us as men are wont to do towards those with whom they are displeased and grieved, withdrawing themselves and their wonted kindness from such, and abandoning them to their enemies. O provoke not the blessed Spirit of God to withdraw his presence and his gracious influences from you! It is a good reason why we should not grieve him that by him we are sealed unto the day of redemption. There is to be a day of redemption; the body is to be redeemed from the power of the grave at the resurrection-day, and then God's people will be delivered from all the effects of sin, as well as from all sin and misery, which they are not till rescued out of the grave: and then their full and complete happiness commences. All true believers are sealed to that day. God has distinguished them from others, having set his mark upon them; and he gives them the earnest and assurance of a joyful and glorious resurrection; and the Spirit of God is the seal. Wherever that blessed Spirit is as a sanctifier, he is the earnest of all the joys and glories of the redemption-day; and we should be undone should God take away his Holy Spirit from us.
我們已經走過本書信的前半部分，其中包括前三章所包含的幾項重要教義真理。我們現在進入本書信的後半部分，其中包含所能給予的最鄭重、最深刻的勸勉。我們可以觀察到，在本書信——正如在保羅大多數書信中——前半部分是教義性的，為要在福音的偉大真理和教訓上教導人的心思；後半部分是實踐性的，為要引導他們的生活和為人：因為一切基督徒都有責任在信仰上追求純正，在生活和行為上追求端正。在前文我們已聽見基督徒的特權——這是我們得安慰的憑藉。在下文我們將聽見基督徒的本分，以及主我們的神鑒於所賜的特權對我們的要求。明白我們先前所讀的諸般奧祕、並在其中同享其特權的最好方法，就是認真實踐下文所吩咐的本分；同樣，認真思考並相信前幾章所教導的教訓，也是建造我們在隨後幾章所吩咐之本分實踐的良好根基。基督徒的信心與基督徒的實踐彼此相輔相成。本章包含幾項重要本分的勸勉：一、一項較為籠統的（弗四1）。二、關乎彼此相愛、合一與和睦的勸勉，並促進這些的正當途徑和動機（弗四2–16）。三、關乎基督徒生活的純潔和聖潔的勸勉；既有較為籠統的（弗四17–24），也有幾方面特別的實例（弗四25–32）。