서론
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英文原文
In this chapter, I. The apostle proceeds in the exhortation to relative duties which he began in the former, particularly he insists on the duties of children and parents, and of servants and masters, Eph 6:1-9. II. He exhorts and directs Christians how to behave themselves in the spiritual warfare with the enemies of their souls; and to the exercise of several Christian graces, which he proposes to them as so many pieces of spiritual armour, to preserve and defend them in the conflict, Eph 6:10-18. III. We have here the conclusion of the epistle, in which he takes his leave of them, recommending himself to the prayers of the believing Ephesians, and praying for them, Eph 6:19-24.
1-9
Duties of Children to Parents; Duties of Servants to Masters (61 AD)
兒女對父母的本分；僕人對主人的本分（主後61年）
¹ 你們作兒女的，要在主裏聽從父母。這是理所當然的。
² 「要孝敬父母，使你得福，在世長壽。」
³ （這是第一條帶應許的誡命。）
⁴ 你們作父親的，不要惹兒女的氣，只要照着主的教訓和警戒養育他們。
⁵ 你們作僕人的，要懼怕戰兢，用誠實的心聽從你們肉身的主人，好像聽從基督一般。
⁶ 不要只在眼前事奉，像是討人喜歡的，要像基督的僕人，從心裏遵行神的旨意。
⁷ 甘心事奉，好像服事主，不像服事人。
⁸ 因為曉得各人所行的善事，不論是為奴的，是自主的，都必按所行的得主的賞賜。
⁹ 你們作主人的，待僕人也是一理，不要威嚇他們。因為知道，他們和你們也有一位主在天上；他並不偏待人。
我們在此看到更多關於相對本分的指示，使徒在其中十分具體。
一、兒女對父母的本分。兒女們哪，你們來聽我，我要將敬畏主的道教導你們。兒女的大本分是聽從父母（弗六1）；父母是他們生命的原因，神和自然已賜給父母權柄去命令，作為服事神的途徑；兒女若肯順從敬虔的父母，就處於一條像他們一樣敬虔的良好道路上。神替父母從兒女那裏所要求的順服，既包含內心的尊敬，也包含外在的表達和行動。「在主裏聽從」。有人把這當作一個限制，理解為：「在與你們對神的本分相符的範圍內。」我們不可為順服地上的父母而違背我們天上的父；因為我們對神的義務是先於並超越一切別的義務的。我倒把它理解為一個理由：「兒女們，要聽從父母；因為主已經吩咐了：因此當為主的緣故、並仰望祂而聽從他們。」或者這可能是對總體本分的一個特別說明：「要聽從父母，特別是在那些關乎主的事上。你們的父母教導你們禮貌，在這方面你們當聽從他們。他們教導你們關乎健康的事，在這方面你們當聽從他們：但你們最主要當聽從的，是那些關乎主的事。」敬虔的父母囑咐兒女遵守主的道（創十八19）。他們命令兒女在向神當盡的本分上殷勤，並謹防那些最容易在他們年紀發生的罪；在這些事上他們特別要留意聽從。這裏給了一個總體的理由：這是理所當然的——這當中有自然的公平，神已吩咐，並且極合乎基督徒的身分。父母命令、兒女聽從，這是自然的秩序。雖然這似乎是難聽的話，卻是本分，凡願討神喜悅、向神自證為無愧的人，都必須如此行。為證明這事，使徒引用了第五誡的律法——基督不但無意廢除，反而來要堅固，正如祂為其辯護所顯明的（太十五4等）。要孝敬父母（弗六2），這敬重包含尊敬、順服，以及在需要時的救助和供養。使徒補充說：（這是第一條帶應許的誡命。）這裏有一點小難處，我們不當忽視，因為有些為偶像的合法性辯護的人，以此為證據，證明我們不受第二誡的約束。但這論據毫無力量。第二誡沒有特別的應許；只有一個一般的宣告或斷言，關乎神向千代人施慈愛的整個律法。那麼這裏所說的不是指十誡中第一條帶應許的誡命，因為在它之後沒有別的帶應許的誡命，所以說它是頭一條就不合適；但意思可能是：「這是一條首要的或首要的誡命，並且帶着應許；它是第二塊法版上的頭一條誡命，並且帶着應許。」應許是：使你得福，在世長壽，等等（弗六3）。請注意，誡命中的應許既是指着迦南地，使徒藉此表明，我們在舊約中所見其他關乎迦南地的應許，當更概括地理解。為要使你們不致以為只有神所賜迦南地的猶太人才受第五誡約束，他在此給它一個更廣的意義：使你得福，等等。外在的興盛和長壽，是賜給那些遵守這誡命之人的福氣。這是我們得福之路，聽從的兒女往往蒙外在興盛的賞賜。誠然這不總是如此；有些這樣的兒女在今世遭遇許多苦難：但按常例順服如此蒙賞賜，而在沒有之處，就以更好的補足。請注意：1. 福音有其今生的應許，正如屬靈的應許一樣。2. 雖然神的權柄已足以使我們盡本分，但我們也被允許顧到所應許的賞賜：並且，3. 雖然它包含一些今世的益處，甚至這也可被視為我們順服的動機和鼓勵。
二、父母的本分：你們作父親的（弗六4）。或說你們作父母的：1. 「不要惹兒女的氣。雖然神已賜你權柄，卻不可濫用權柄，當記得你的兒女在特別意義上是你自己的一部分，因此當以極大的溫柔和愛心管教。不要對他們不耐煩，不要使用不合理的嚴厲，不要把苛刻的命令加在他們身上。當你告誡他們、勸導他們、責備他們之時，要按着不惹他們氣的方式去作。在這一切事上當以智慧和謹慎待他們，努力說服他們的判斷、感化他們的理智。」2. 「只要照着主的教訓和警戒養育他們——以適當而充滿憐憫的糾正之管教，並以神對他們所要求、使他們能更認識祂的那本分的知識養育他們。當給他們良好的教育。」謹慎教養兒女是父母的大本分：「不僅像畜類那樣養育他們——只留心為他們預備所需；而要在管教和警戒中養育他們，按着他們有理性的本性所當有的方式。不但如此，不僅像人一樣在管教和警戒中養育他們，更當像基督徒一樣，在主的警戒中養育他們。當給他們屬靈的教育。教導他們敬畏犯罪；並讓他們知道、並激發他們去行一切向神當盡的本分。」
三、僕人的本分。這也以一個詞概括，就是順服。他在這事上最為詳細，因為知道這方面最為需要。這些僕人一般是奴隸。民事上的奴役與基督徒的自由並不衝突。那些作人奴隸的人，可能是主的自由人。「你們肉身的主人（弗六5），就是有權管轄你們身體、卻無權管轄你們靈魂和良心的人：惟獨神對這些有主權。」如今關乎僕人，他勸勉：1. 他們當懼怕戰兢地聽從。他們當敬畏那些在他們以上的人，怕得罪他們，並戰兢免得正當地招惹他們的怒氣和憤慨。2. 他們當在順服上真誠：用誠實的心；不是心懷不順卻假意順服，而要忠心地服事他們。3. 他們在向主人所盡的一切服事上當仰望耶穌基督（弗六5–7），甘心事奉，好像服事主，不像服事人；即不單單或主要地為人。僕人在履行自己位分的本分時若仰望基督，這就使其順服得着尊榮、使其蒙悅納。帶着仰望祂的心向地上的主人所作的服事，也成為向祂蒙悅納的服事。仰望基督，就是記得祂看見他們、常與他們同在，並且祂的權柄要求他們忠心而憑良心履行自己位分的本分。4. 他們不可只在眼前事奉主人（弗六6）——即只在主人眼前之時；他們在主人不在、不在近處之時，也當憑良心履行本分，因為那時他們天上的主看着他們：因此他們不可作討人喜歡的人——彷彿只要能瞞過主人，就不在乎討神喜悅、向神自證為無愧。請注意，對主耶穌基督持續不斷的仰望，能使人處處忠心真誠。5. 他們所行的當甘心去作：從心裏遵行神的旨意，照着神所喜悅的方式服事主人——不是勉勉強強，不是出於被迫，而是出於對他們和他們事務的愛心。這就是甘心事奉（弗六7），這使他們的服事對自己變得輕省、對主人蒙喜悅、對主基督蒙悅納。當對主人有善意，對所在的家庭有善意；特別是樂意盡自己對神的本分。請注意，憑良心、為着神而作的服事，即使是向不義的主人作的，也必被基督算作向祂自己作的服事。6. 忠心的僕人當在敬畏中盡本分之時信靠神來得賞賜：因為曉得各人所行的善事（弗六8），無論其本身看來多麼微小，——都必按所行的得主的賞賜；即藉轉喻，得其所行的賞賜。雖然他地上的主人忽略或虐待他、不賞賜他，他卻必蒙主基督賞賜，不論是為奴的，是自主的——無論他是貧窮的奴僕、還是自由人或主人。基督如今不看人的這些分別；在將來大而最終的審判中也不看。你或許想：「一位君王、或官長、或傳道人，若在此盡了本分，在天上必穩得賞賜；但我這個可憐的僕人，怎能向神推薦自己、蒙祂恩寵呢？」啊，神必照樣賞賜你為責任感並仰望祂而作的最卑微的苦工。還有甚麼比這更能激發或鼓勵僕人盡本分的話嗎？
四、主人的本分：你們作主人的，待僕人也是一理（弗六9）；即按同樣的方式對待。當公正待他們，正如你期望他們公正待你們：對他們表示同樣的善意和關心，並在此謹慎向神自證為無愧。請注意，主人對僕人履行本分的義務，與僕人對他們聽從盡責的義務一樣嚴格。不要威嚇他們；anientes——緩和威嚇，並寬減你們所用以威脅他們的惡。當記得你的僕人與你們是用同樣的泥土造的，因此不可暴虐專橫地待他們，因為知道，他們和你們也有一位主在天上：有些抄本讀作：既是你們的，也是他們的主。「你們有一位當順服的主，祂使這成為你們的本分；而且就基督而言，你們和他們不過是同作僕人的。你們若忽略本分或行事與本分相違，也必受祂懲罰，如同世上任何地位更卑微的人一樣。因此你們當向別人施恩，如同你們期望從祂得恩一樣；你們雖然可能勝過僕人，卻絕不能勝過祂。」他並不偏待人；一個富有、有錢、有尊榮的主人，若不義、專橫、暴虐，他的財富和尊榮不會使他絲毫更蒙神悅納。祂要使主人和僕人為他們彼此間的行為受公正的審問，既不因前者地位高而寬容，也不因後者地位低微而嚴厲。主人與僕人若都考慮到自己與神的關係和義務，以及他們不久要向祂交賬，就必更謹慎地彼此盡本分。使徒如此結束了他關乎相對本分的勸勉。
英文原文
Duties of Children to Parents; Duties of Servants to Masters (61 AD)
¹ Children, obey your parents in the Lord: for this is right.
² Honour thy father and mother; (which is the first commandment with promise;)
³ That it may be well with thee, and thou mayest live long on the earth.
⁴ And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.
⁵ Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;
⁶ Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart;
⁷ With good will doing service, as to the Lord, and not to men:
⁸ Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.
⁹ And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.
Here we have further directions concerning relative duties, in which the apostle is very particular.
I. The duty of children to their parents. Come, you children, hearken to me, I will teach you the fear of the Lord. The great duty of children is to obey their parents (Eph 6:1), parents being the instruments of their being, God and nature having given them an authority to command, in subserviency to God; and, if children will be obedient to their pious parents, they will be in a fair way to be pious as they are. That obedience which God demands from their children, in their behalf, includes an inward reverence, as well as the outward expressions and acts. Obey in the Lord. Some take this as a limitation, and understand it thus: "as far as is consistent with your duty to God." We must not disobey our heavenly Father in obedience to earthly parents; for our obligation to God is prior and superior to all others. I take it rather as a reason: "Children, obey your parents; for the Lord has commanded it: obey them therefore for the Lord's sake, and with an eye to him." Or it may be a particular specification of the general duty: "Obey your parents, especially in those things which relate to the Lord. Your parents teach you good manners, and therein you must obey them. They teach you what is for your health, and in this you must obey them: but the chief things in which you are to do it are the things pertaining to the Lord." Religious parents charge their children to keep the ways of the Lord, Ge 18:19. They command them to be found in the way of their duty towards God, and to take heed of those sins most incident to their age; in these things especially they must see that they be obedient. There is a general reason given: For this is right, there is a natural equity in it, God has enjoined it, and it highly becomes Christians. It is the order of nature that parents command and children obey. Though this may seem a hard saying, yet it is duty, and it must be done by such as would please God and approve themselves to him. For the proof of this the apostle quotes the law of the fifth commandment, which Christ was so far from designing to abrogate and repeal that he came to confirm it, as appears by his vindicating it, Mt 15:4, etc. Honour thy father and mother (Eph 6:2), which honour implies reverence, obedience, and relief and maintenance, if these be needed. The apostle adds, which is the first commandment with promise. Some little difficulty arises from this, which we should not overlook, because some who plead for the lawfulness of images bring this as a proof that we are not bound by the second commandment. But there is no manner of force in the argument. The second commandment has not a particular promise; but only a general declaration or assertion, which relates to the whole law of God's keeping mercy for thousands. And then by this is not meant the first commandment of the decalogue that has a promise, for there is no other after it that has, and therefore it would be improper to say it is the first; but the meaning may be this: "This is a prime or chief commandment, and it has a promise; it is the first commandment in the second table, and it has a promise." The promise is, That it may be well with thee, etc., Eph 6:3. Observe, Whereas the promise in the commandment has reference to the land of Canaan, the apostle hereby shows that this and other promises which we have in the Old Testament relating to the land of Canaan are to be understood more generally. That you may not think that the Jews only, to whom God gave the land of Canaan, were bound by the fifth commandment, he here gives it a further sense, That it may be well with thee, etc. Outward prosperity and long life are blessings promised to those who keep this commandment. This is the way to have it well with us, and obedient children are often rewarded with outward prosperity. Not indeed that it is always so; there are instances of such children who meet with much affliction in this life: but ordinarily obedience is thus rewarded, and, where it is not, it is made up with something better. Observe, 1. The gospel has its temporal promises, as well as spiritual ones. 2. Although the authority of God be sufficient to engage us in our duty, yet we are allowed to have respect to the promised reward: and, 3. Though it contains some temporal advantage, even this may be considered as a motive and encouragement to our obedience.
II. The duty of parents: And you fathers, Eph 6:4. Or, you parents, 1. "Do not provoke your children to wrath. Though God has given you power, you must not abuse that power, remembering that your children are, in a particular manner, pieces of yourselves, and therefore ought to be governed with great tenderness and love. Be not impatient with them, use no unreasonable severities and lay no rigid injunctions upon them. When you caution them, when you counsel them, when you reprove them, do it in such a manner as not to provoke them to wrath. In all such cases deal prudently and wisely with them, endeavouring to convince their judgments and to work upon their reason." 2. "Bring them up well, in the nurture and admonition of the Lord, in the discipline of proper and of compassionate correction, and in the knowledge of that duty which God requires of them and by which they may become better acquainted with him. Give them a good education." It is the great duty of parents to be careful in the education of their children: "Not only bring them up, as the brutes do, taking care to provide for them; but bring them up in nurture and admonition, in such a manner as is suitable to their reasonable natures. Nay, not only bring them up as men, in nurture and admonition, but as Christians, in the admonition of the Lord. Let them have a religious education. Instruct them to fear sinning; and inform them of, and excite them to, the whole of their duty towards God."
III. The duty of servants. This also is summed up in one word, which is, obedience. He is largest on this article, as knowing there was the greatest need of it. These servants were generally slaves. Civil servitude is not inconsistent with Christian liberty. Those may be the Lord's freemen who are slaves to men. "Your masters according to the flesh (Eph 6:5), that is, who have the command of your bodies, but not of your souls and consciences: God alone has dominion over these." Now, with respect to servants, he exhorts, 1. That they obey with fear and trembling. They are to reverence those who are over them, fearing to displease them, and trembling lest they should justly incur their anger and indignation. 2. That they be sincere in their obedience: In singleness of heart; not pretending obedience when they design disobedience, but serving them with faithfulness. 3. They should have an eye to Jesus Christ in all the service that they perform to their masters (Eph 6:5-7), doing service as to the Lord, and not to men; that is, not to men only or principally. When servants, in the discharge of the duty of their places, have an eye to Christ, this puts an honour upon their obedience, and an acceptableness into it. Service done to their earthly masters, with an eye to him, becomes acceptable service to him also. To have an eye to Christ is to remember that he sees them and is ever present with them, and that his authority obliges them to a faithful and conscientious discharge of the duties of their station. 4. They must not serve their masters with eye-service (Eph 6:6)—that is, only when their master's eye is upon them; but they must be as conscientious in the discharge of their duty, when they are absent and out of the way, because then their Master in heaven beholds them: and therefore they must not act as men-pleasers—as though they had no regard to the pleasing of God, and approving themselves to him, if they can impose upon their masters. Observe, A steady regard to the Lord Jesus Christ will make men faithful and sincere in every station of life. 5. What they do they must do cheerfully: Doing the will of God from the heart, serving their masters as God wills they should, not grudgingly, nor by constraint, but from a principle of love to them and their concerns. This is doing it with good-will (Eph 6:7), which will make their service easy to themselves, pleasing to their masters, and acceptable to the Lord Christ. There should be good-will to their masters, good-will to the families they are in; and especially a readiness to do their duty to God. Observe, Service, performed with conscience, and from a regard to God, though it be to unrighteous masters, will be accounted by Christ as service done to himself. 6. Let faithful servants trust God for their wages, while they do their duty in his fear: Knowing that whatsoever good thing (Eph 6:8), how poor and mean soever it may be, considered in itself,—the same shall he receive of the Lord, that is, by a metonymy, the reward of the same. Though his master on earth should neglect or abuse him, instead of rewarding him, he shall certainly be rewarded by the Lord Christ, whether he be bond or free, whether he be a poor bond-servant or a freeman or master. Christ regards not these differences of men at present; nor will he in the great and final judgment. You think, "A prince, or a magistrate, or a minister, that does his duty here, will be sure to receive his reward in heaven: but what capacity am I, a poor servant, in, of recommending myself to the favour of God." Why, God will as certainly reward thee for the meanest drudgery that is done from a sense of duty and with an eye to himself. And what can be said more proper either to engage or to encourage servants to their duty?
IV. The duty of masters: "And you masters, do the same things unto them (Eph 6:9); that is, act after the same manner. Be just to them, as you expect they should be to you: show the like good-will and concern for them, and be careful herein to approve yourselves to God." Observe, Masters are under as strict obligations to discharge their duty to their servants as servants are to be obedient and dutiful to them. "Forbearing threatening; anientes—moderating threatening, and remitting the evils with which you threaten them. Remember that your servants are made of the same mould with yourselves, and therefore be not tyrannical and imperious over them, knowing that your Master also is in heaven:" some copies read, both your and their Master. "You have a Master to obey who makes this your duty; and you and they are but fellow-servants in respect of Christ. You will be as punishable by him, for the neglect of your duty, or for acting contrary to it, as any others of meaner condition in the world. You are therefore to show favour to others, as ever you expect to find favour with him; and you will never be a match for him, though you may be too hard for your servants." Neither is there respect of persons with him; a rich, a wealthy, and a dignified master, if he be unjust, imperious, and abusive, is not a jot the nearer being accepted of God for his riches, wealth, and honour. He will call masters and servants to an impartial account for their conduct one to another, and will neither spare the former because they are more advanced nor be severe towards the latter because they are inferior and mean in the world. If both masters and servants would consider their relation and obligation to God and the account they must shortly give to him, they would be more careful of their duty to each other. Thus the apostle concludes his exhortation to relative duties.
10-18
The Spiritual Warfare (61 AD)
屬靈的爭戰（主後61年）
¹⁰ 我還有末了的話：你們要靠着主，倚賴他的大能大力作剛強的人。
¹¹ 要穿戴神所賜的全副軍裝，就能抵擋魔鬼的詭計。
¹² 因我們並不是與屬血氣的爭戰，乃是與那些執政的、掌權的、管轄這幽暗世界的，以及天空屬靈氣的惡魔爭戰。
¹³ 所以，要拿起神所賜的全副軍裝，好在磨難的日子抵擋仇敵，並且成就了一切，還能站立得住。
¹⁴ 所以要站穩了，用真理當作帶子束腰，用公義當作護心鏡遮胸，
¹⁵ 又用平安的福音當作預備走路的鞋穿在腳上。
¹⁶ 此外，又拿着信德當作籐牌，可以滅盡那惡者一切火箭；
¹⁷ 並戴上救恩的頭盔，拿着聖靈的寶劍，就是神的道；
¹⁸ 靠着聖靈，隨時多方禱告祈求；並要在此儆醒不倦，為眾聖徒祈求。
這裏是一個總體的勸勉，要我們在基督徒的道路上恆忍，並在基督徒的爭戰中得鼓勵。我們的人生豈不是一場爭戰嗎？誠然如此；因為我們與人生的共同災禍搏鬥。我們的信仰豈不更是一場爭戰嗎？誠然如此；因為我們與黑暗權勢的對抗搏鬥，並與許多要攔阻我們歸向神和天堂的仇敵搏鬥。我們有仇敵要對付，有元帥可倚靠，有旗幟可效忠，並有當遵行的某些戰爭法則。我還有末了的話（弗六10）：你們還當盡心於自己作為基督精兵的工作和本分。如今士兵必須既有膽量又裝備齊全。基督徒若作耶穌基督的精兵，
一、就必須確保自己膽量充足。這正是此處所開的：你們要靠着主……作剛強的人，等等。那些有這麼多仗要打、在天路上必須揮劍爭奪每一個關口的人，需要大量的勇氣。所以你們要作剛強的人——為服事而剛強、為受苦而剛強、為爭戰而剛強。一個士兵無論外面裝備多好，若裏面沒有一顆好的心，他的軍裝對他沒有多大用處。請注意，屬靈的力量和勇氣對我們的屬靈爭戰極為必要。當靠着主剛強——或在祂的旗幟下為祂的緣故，或更確切地說，靠着祂的力量。我們自己沒有足夠的力量。我們天然的勇氣完全是怯懦，我們天然的力量完全是軟弱；但我們一切的能力都是出於神。我們當在祂的力量中前進並前行。藉着信心的運用，我們當從天上汲取恩典和幫助，使我們能作自己憑自己不能作的事——在我們基督徒的工作和爭戰中。我們當振奮自己，倚靠神的全足和祂大能的無所不能，來抵擋試探。
二、他們必須裝備齊全：要穿戴神所賜的全副軍裝（弗六11），運用一切合適的防禦和武器來抵擋撒但的試探和詭計——得着並操練基督徒一切的恩典，全套軍裝，使沒有一部分赤露暴露在仇敵面前。請注意，那些要證明自己有真恩典的人，必須追求一切的恩典、全套軍裝。它被稱為神的軍裝，因為是祂預備並賜下的。我們沒有自己的軍裝能在試煉之時經得起考驗。惟有神的軍裝才能為我們站住。這軍裝已為我們預備，但我們必須穿上；即我們必須求恩典，必須使用所賜的恩典，並按需要將其化為行動和操練。所定的基督徒當完全裝備的理由，是就能抵擋魔鬼的詭計——即能堅持並得勝，不顧魔鬼一切武力與欺詐的攻擊、他對我們所施的一切欺騙、他為我們所設的一切網羅、以及他對我們的一切計謀。使徒在此加以闡述，指出：
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我們的危險何在，我們有何需要穿戴這全套軍裝——考慮到我們所要對付的是何種仇敵——魔鬼和一切黑暗的權勢：因我們並不是與屬血氣的爭戰，等等（弗六12）。我們所要準備的爭戰，不是對抗尋常的人類仇敵，不單是對抗屬血氣所構成的人，也不單是看我們自己敗壞的本性，而是對抗魔鬼的各個等級——他們在世界中行使某種治理。（1）我們要對付的是一個詭詐的仇敵，一個使用詭計和計謀的仇敵，如弗六11所言。他有千方百計欺騙不堅固的靈魂：因此他被稱為蛇——因詭詐而被稱，是一條老蛇，在試探的技藝和行業上經驗豐富。（2）他是有力的仇敵：執政的、掌權的、管轄的。他們人數眾多、精力旺盛；並統治那些仍在黑暗中的外邦國家。世界黑暗之處是撒但國度的所在。不但如此，他們還是一切仍在罪和無知狀態中之人上面的篡權君王。撒但的國是黑暗的國；而基督的國是光明的國。（3）他們是屬靈的仇敵：天空屬靈氣的惡魔，或如有人所譯，是邪惡的靈。魔鬼是靈，是邪惡的靈；我們從仇敵所受的危險更大，因為他們是看不見的，在我們未察覺之前就攻擊我們。魔鬼是邪惡的靈，他們主要用屬靈的邪惡——驕傲、嫉妒、惡意等等——來煩擾聖徒，並激動聖徒去行。這些仇敵被說是在天空，或在天上之處——這詞如此——有人把天理解為整個expansum（擴展），即地球和星辰之間的空氣，空氣正是魔鬼攻擊我們的所在。或者意思是：「我們……爭戰是關乎天上之處或天上之事」；一些古人是這樣理解的。我們的仇敵竭力阻止我們升天，要剝奪我們屬天的福氣，並阻礙我們與天的交通。他們在關乎我們靈魂的事上攻擊我們，並努力抹去我們心中的屬天形像；因此我們有需要防備他們。我們在基督徒的爭戰中需要信心，因為我們有屬靈的仇敵要對付；正如我們在基督徒的工作中需要信心，因為我們要汲取屬靈的力量。這樣你們就看見自己的危險了。
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我們的本分是：拿起並穿戴神的全套軍裝，然後站穩，抵擋我們的仇敵。
（1）我們必須抵擋（弗六13）。我們不可向魔鬼的引誘和攻擊屈服，而要反對。撒但被說起來攻擊我們（代上二十一1）。他若起來攻擊我們，我們就當抵擋他；設立並維持一個反對魔鬼的立場。撒但是那惡者，他的國是罪的國：抵擋撒但就是與罪抗爭。好在磨難的日子抵擋仇敵——在試探的日子，或在任何深重苦難的日子。
（2）我們必須站穩：*並且成就了一切，還能站立得住。*我們當靠着神的恩典定意不向撒但屈服。抵擋他，他就必逃跑。我們若懷疑我們的立場、或我們的元帥、或我們的軍裝，就給他可乘之機。我們眼前的事務是抵擋魔鬼的攻擊，並堅持到底；那麼既作了耶穌基督精兵所當作的一切，我們的爭戰就必完成，我們也必最終得勝。
（3）我們必須穿戴軍裝；這是在此最為詳述的。在此我們看見一個全副武裝的基督徒；這軍裝是屬神的：神的軍裝、光明的軍裝（羅十三12）。義的軍裝（林後六7）。使徒一一列出這軍裝的各部分，包括攻擊性和防禦性的。軍用腰帶、護心鏡、脛甲（或士兵的鞋）、籐牌、頭盔和寶劍。值得注意的是，在這一切之中，沒有一樣是護背的；我們若背對仇敵，就完全暴露了。[1] 真理或真誠是我們的腰帶（弗六14）。論到基督所預言的（賽十一5）：公義必當他的腰帶；信實必當他脅下的帶子。基督所束上的，一切基督徒也當束上。神喜愛內心裏的真理，即真誠。這是我們腰間的力量；它束上我們軍裝的其他各部分，因此首先提到。我所知道的是，沒有真誠就沒有信仰。有人把它理解為福音真理的教訓：這些當如腰帶緊貼我們的腰（耶十三11）。這要約束放縱和放蕩，正如腰帶約束並束緊身體。這是基督精兵的腰帶：沒有它束腰，他就不蒙福。[2] 公義必作我們的護心鏡。護心鏡保護要害，遮蔽心臟。基督歸算給我們的義，是我們抵擋神忿怒之箭的護心鏡。基督作成在我們裏面的義，是我們抵擋撒但攻擊、堅固心臟的護心鏡。使徒在帖前五8解釋這點：穿上信和愛作護心鏡。信和愛包含基督徒一切的恩典；因我們因信聯於基督、因愛聯於弟兄。這些意味着勤勉地履行我們對神當盡的本分，以及在一切公義、真理和慈愛的事務中對人端正的為人。[3] 決心當如我們腿上的脛甲：又用平安的福音當作預備走路的鞋穿在腳上（弗六15）。鞋，或銅的脛甲，或類似的東西，從前是軍裝的一部分（撒上十七6）：其用處是保護腳免受暗藏在路上的絆腳物和尖棍——這些慣常暗暗放在路上以阻礙敵軍前行，踏上的人就不能行軍。平安的福音當作預備表示一種預備好、堅定的心志，要持守福音並在其中堅立——這要使我們在信仰的道路上邁着穩健的步伐前行，不顧其中可能有的艱難和危險。它被稱為平安的福音，因為它帶來各樣的平安——與神和好、與自己和好、並彼此和好。它也可指那為領受福音作準備的，即悔改。我們的腳當穿上這鞋：因為藉着過悔改的生活，我們就武裝自己抵擋犯罪的試探和大仇敵的計謀。惠特比博士認為這可能是這話的意思：「你們當預備好爭戰，以平安的福音為鞋，努力追求福音所要求的那種平安寧靜的心。不要輕易發怒，不要好爭吵：要向眾人顯出一切溫柔和一切恆久忍耐，這必能保守你們免受許多大的試探和逼迫，正如那些銅鞋保守士兵免受那些絆腳物一樣。」[4] 信心必作我們的籐牌：此外，或首要的，拿着信德當作籐牌（弗六16）。這比其他任何都更為必要。在試探的時刻，信心對我們是全部。護心鏡保護要害；但我們用籐牌可以轉向各方。使我們勝了世界的，就是我們的信心。我們當完全確信神一切應許和警告的真實性——這樣的信心在抵擋試探上大有用處。試看信心作為未見之事的確據、所望之事的實底，就會發現它在這目的上大有妙用。信心因領受基督和救贖的恩益，從祂汲取恩典，就如籐牌，是一種全面的防禦。我們的仇敵魔鬼在此被稱為那惡者。他自己邪惡，並竭力使我們邪惡。他的試探被稱為火箭，因為其迅速而難以察覺的飛行，以及對靈魂所造成的深傷；火箭，借用那些慣使受傷部位發炎的有毒火箭——因此如此稱呼，正如帶有毒刺的蛇被稱為火蛇。猛烈的試探——使靈魂被地獄之火點燃——就是撒但向我們射出的火箭。信心是我們用以滅盡這些火箭的籐牌——在其中我們可以擋下它們，使其失效，以致不能擊中我們、至少不能傷害我們。請注意，信心運用神的道並應用它、運用基督的恩典並善用它，就滅盡試探的火箭。[5] 救恩必作我們的頭盔（弗六17）；就是盼望——以救恩為對象；正如帖前五8所言。頭盔保護頭部。一個美好的得救盼望——根基穩固、建造得好——既能潔淨靈魂、保守其不被撒但玷污，又能安慰靈魂、保守其不被撒但攪擾折磨。他要試探我們至於絕望；但美好的盼望使我們繼續倚靠神、在祂裏面喜樂。[6] 神的道是聖靈的寶劍。寶劍是士兵裝備中非常必要而有用的一部分。神的道對基督徒非常必要、極其有用，為要維持屬靈爭戰並在其中得勝。它被稱為聖靈的寶劍，因為它是聖靈所默示的，祂使其有效而大有能力，並比兩刃的劍更快。如同歌利亞的刀，沒有別的能與之相比；我們用它攻擊那攻擊我們的。聖經的論據是抵擋試探最有力的論據。基督自己以經上記着說抵擋撒但的試探（太四4、6、7、10）。這道藏在心裏，就能保守人不犯罪（詩一百一十九11），並要治死那些潛伏在心中的情慾和敗壞。[7] 禱告必須扣上基督徒軍裝其他各部分（弗六18）。我們必須把禱告與這一切恩典結合，為着抵擋這些屬靈仇敵而懇求神的幫助和扶助，按需要而求：並且我們必須隨時禱告。這不是說我們除了禱告甚麼也不作，因為還有信仰的其他本分，以及我們在世上各樣位分的本分，當在當時當地履行；但我們當保持固定的禱告時間，並持守這些時間。我們當在一切場合禱告，並在我們自己和別人的需要呼召我們之時隨時禱告。我們必須常常保持禱告的性情，並當以瞬間的禱告與其他本分和日常事務交織。雖然正式而莊嚴的禱告有時不合宜（如當別的本分當履行之時），但敬虔的瞬間禱告絕不會不合宜。我們必須隨時多方禱告祈求——以各種禱告：公眾的、私下的、隱秘的；共同的和獨處的；莊嚴的和突然的；以及禱告的各部分：認罪、求憐憫、為所蒙恩惠獻感恩。我們必須靠着聖靈禱告；我們的靈當投入這本分，我們當靠着神善良之靈的恩典而作。我們必須在此儆醒，努力保守我們的心在禱告的狀態中，並把握一切機會、利用一切機會盡這本分：我們當留心自己心中對這本分的每一感動。當神說你們當尋求我的面之時，我們的心當響應（詩二十七8）。我們必須在此……不倦。無論我們外在的境遇有何改變，我們必須持守禱告的本分，並在世界活着之時持續如此。我們必須在個別的禱告上恆忍；當我們的心有意擴展、並有時間、且我們的境遇需要之時，不可縮短。我們也當在特別的請求上恆忍，不顧眼前的一些挫折和拒絕。並且我們必須祈求——不僅為自己，也為眾聖徒；因為我們是互相為肢體的。請注意，沒有誰是如此聖潔、如此身處好境，以致不需要我們的禱告；他們也當得着我們的禱告。使徒由此過渡到書信的結語。
英文原文
The Spiritual Warfare (61 AD)
¹⁰ Finally, my brethren, be strong in the Lord, and in the power of his might.
¹¹ Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.
¹² For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
¹³ Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.
¹⁴ Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
¹⁵ And your feet shod with the preparation of the gospel of peace;
¹⁶ Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
¹⁷ And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
¹⁸ Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;
Here is a general exhortation to constancy in our Christian course, and to encourage in our Christian warfare. Is not our life a warfare? It is so; for we struggle with the common calamities of human life. Is not our religion much more a warfare? It is so; for we struggle with the opposition of the powers of darkness, and with many enemies who would keep us from God and heaven. We have enemies to fight against, a captain to fight for, a banner to fight under, and certain rules of war by which we are to govern ourselves. "Finally, my brethren (Eph 6:10), it yet remains that you apply yourselves to your work and duty as Christian soldiers." Now it is requisite that a soldier be both stout-hearted and well armed. If Christians be soldiers of Jesus Christ,
I. They must see that they be stout-hearted. This is prescribed here: Be strong in the Lord, etc. Those who have so many battles to fight, and who, in their way to heaven, must dispute every pass, with dint of sword, have need of a great deal of courage. Be strong therefore, strong for service, strong for suffering, strong for fighting. Let a soldier be ever so well armed without, if he have not within a good heart, his armour will stand him in little stead. Note, spiritual strength and courage are very necessary for our spiritual warfare. Be strong in the Lord, either in his cause and for his sake or rather in his strength. We have no sufficient strength of our own. Our natural courage is as perfect cowardice, and our natural strength as perfect weakness; but all our sufficiency is of God. In his strength we must go forth and go on. By the actings of faith, we must fetch in grace and help from heaven to enable us to do that which of ourselves we cannot do, in our Christian work and warfare. We should stir up ourselves to resist temptations in a reliance upon God's all-sufficiency and the omnipotence of his might.
II. They must be well armed: "Put on the whole armour of God (Eph 6:11), make use of all the proper defensitives and weapons for repelling the temptations and stratagems of Satan—get and exercise all the Christian graces, the whole armour, that no part be naked and exposed to the enemy." Observe, Those who would approve themselves to have true grace must aim at all grace, the whole armour. It is called the armour of God, because he both prepares and bestows it. We have no armour of our own that will be armour of proof in a trying time. Nothing will stand us in stead but the armour of God. This armour is prepared for us, but we must put it on; that is, we must pray for grace, we must use the grace given us, and draw it out into act and exercise as there is occasion. The reason assigned why the Christian should be completely armed is that he may be able to stand against the wiles of the devil—that he may be able to hold out, and to overcome, notwithstanding all the devil's assaults, both of force and fraud, all the deceits he puts upon us, all the snares he lays for us, and all his machinations against us. This the apostle enlarges upon here, and shows,
1. What our danger is, and what need we have to put on this whole armour, considering what sort of enemies we have to deal with—the devil and all the powers of darkness: For we wrestle not against flesh and blood, etc., Eph 6:12. The combat for which we are to be prepared is not against ordinary human enemies, not barely against men compounded of flesh and blood, nor against our own corrupt natures singly considered, but against the several ranks of devils, who have a government which they exercise in this world. (1.) We have to do with a subtle enemy, an enemy who uses wiles and stratagems, as Eph 6:11. He has a thousand ways of beguiling unstable souls: hence he is called a serpent for subtlety, an old serpent, experienced in the art and trade of tempting. (2.) He is a powerful enemy: Principalities, and powers, and rulers. They are numerous, they are vigorous; and rule in those heathen nations which are yet in darkness. The dark parts of the world are the seat of Satan's empire. Yea, they are usurping princes over all men who are yet in a state of sin and ignorance. Satan's is a kingdom of darkness; whereas Christ's is a kingdom of light. (3.) They are spiritual enemies: Spiritual wickedness in high places, or wicked spirits, as some translate it. The devil is a spirit, a wicked spirit; and our danger is the greater from our enemies because they are unseen, and assault us ere we are aware of them. The devils are wicked spirits, and they chiefly annoy the saints with, and provoke them to, spiritual wickednesses, pride, envy, malice, etc. These enemies are said to be in high places, or in heavenly places, so the word is, taking heaven (as one says) for the whole expansum, or spreading out of the air between the earth and the stars, the air being the place from which the devils assault us. Or the meaning may be, "We wrestle about heavenly places or heavenly things;" so some of the ancients interpret it. Our enemies strive to prevent our ascent to heaven, to deprive us of heavenly blessings and to obstruct our communion with heaven. They assault us in the things that belong to our souls, and labour to deface the heavenly image in our hearts; and therefore we have need to be upon our guard against them. We have need of faith in our Christian warfare, because we have spiritual enemies to grapple with, as well as of faith in our Christian work, because we have spiritual strength to fetch in. Thus you see your danger.
2. What our duty is: to take and put on the whole armour of God, and then to stand our ground, and withstand our enemies.
(1.) We must withstand, Eph 6:13. We must not yield to the devil's allurements and assaults, but oppose them. Satan is said to stand up against us, 1Ch 21:1. If he stand up against us, we must stand against him; set up, and keep up, an interest in opposition to the devil. Satan is the wicked one, and his kingdom is the kingdom of sin: to stand against Satan is to strive against sin. That you may be able to withstand in the evil day, in the day of temptation, or of any sore affliction.
(2.) We must stand our ground: And, having done all, to stand. We must resolve, by God's grace, not to yield to Satan. Resist him, and he will flee. If we distrust our cause, or our leader, or our armour, we give him advantage. Our present business is to withstand the assaults of the devil, and to stand it out; and then, having done all that is incumbent on the good soldiers of Jesus Christ, our warfare will be accomplished, and we shall be finally victorious.
(3.) We must stand armed; and this is here most enlarged upon. Here is a Christian in complete armour: and the armour is divine: Armour of God, armour of light, Ro 13:12. Armour of righteousness, 2Co 6:7. The apostle specifies the particulars of this armour, both offensive and defensive. The military girdle or belt, the breast-plate, the greaves (or soldier's shoes), the shield, the helmet, and the sword. It is observable that, among them all, there is none for the back; if we turn our back upon the enemy, we lie exposed. [1.] Truth or sincerity is our girdle, Eph 6:14. It was prophesied of Christ (Isa 11:5) that righteousness should be the girdle of his loins and faithfulness the girdle of his reins. That which Christ was girded with all Christians must be girded with. God desires truth, that is, sincerity, in the inward parts. This is the strength of our loins; and it girds on all other pieces of our armour, and therefore is first mentioned. I know no religion without sincerity. Some understand it of the doctrine of the truths of the gospel: they should cleave to us as the girdle does to the loins, Jer 13:11. This will restrain from libertinism and licentiousness, as a girdle restrains and keeps in the body. This is the Christian soldier's belt: ungirded with this, he is unblessed. [2.] Righteousness must be our breast-plate. The breast-plate secures the vitals, shelters the heart. The righteousness of Christ imputed to us is our breast-plate against the arrows of divine wrath. The righteousness of Christ implanted in us is our breast-plate to fortify the heart against the attacks which Satan makes against us. The apostle explains this in 1Th 5:8, Putting on the breast-plate of faith and love. Faith and love include all Christian graces; for by faith we are united to Christ and by love to our brethren. These will infer a diligent observance of our duty to God, and a righteous deportment towards men, in all the offices of justice, truth, and charity. [3.] Resolution must be as the greaves to our legs: And their feet shod with the preparation of the gospel of peace, Eph 6:15. Shoes, or greaves of brass, or the like, were formerly part of the military armour (1Sa 17:6): the use of them was to defend the feet against the gall-traps, and sharp sticks, which were wont to be laid privily in the way, to obstruct the marching of the enemy, those who fell upon them being unfit to march. The preparation of the gospel of peace signifies a prepared and resolved frame of heart, to adhere to the gospel and abide by it, which will enable us to walk with a steady pace in the way of religion, notwithstanding the difficulties and dangers that may be in it. It is styled the gospel of peace because it brings all sorts of peace, peace with God, with ourselves, and with one another. It may also be meant of that which prepares for the entertainment of the gospel, namely, repentance. With this our feet must be shod: for by living a life of repentance we are armed against temptations to sin, and the designs of our great enemy. Dr. Whitby thinks this may be the sense of the words: "That you may be ready for the combat, be shod with the gospel of peace, endeavour after that peaceable and quiet mind which the gospel calls for. Be not easily provoked, nor prone to quarrel: but show all gentleness and all long-suffering to all men, and this will certainly preserve you from many great temptations and persecutions, as did those shoes of brass the soldiers from those galltraps," etc. [4.] Faith must be our shield: Above all, or chiefly, taking the shield of faith, Eph 6:16. This is more necessary than any of them. Faith is all in all to us in an hour of temptation. The breast-plate secures the vitals; but with the shield we turn every way. This is the victory over the world, even our faith. We are to be fully persuaded of the truth of all God's promises and threatenings, such a faith being of great use against temptations. Consider faith as it is the evidence of things not seen and the substance of things hoped for, and it will appear to be of admirable use for this purpose. Faith, as receiving Christ and the benefits of redemption, so deriving grace from him, is like a shield, a sort of universal defence. Our enemy the devil is here called the wicked one. He is wicked himself, and he endeavours to make us wicked. His temptations are called darts, because of their swift and undiscerned flight, and the deep wounds that they give to the soul; fiery darts, by way of allusion to the poisonous darts which were wont to inflame the parts which were wounded with them, and therefore were so called, as the serpents with poisonous stings are called fiery serpents. Violent temptations, by which the soul is set on fire of hell, are the darts which Satan shoots at us. Faith is the shield with which we must quench these fiery darts, wherein we should receive them, and so render them ineffectual, that they may not hit us, or at least that they may not hurt us. Observe, Faith, acted upon the word of God and applying that, acted upon the grace of Christ and improving that, quenches the darts of temptation. [5.] Salvation must be our helmet (Eph 6:17); that is, hope, which has salvation for its object; so 1Th 5:8. The helmet secures the head. A good hope of salvation, well founded and well built, will both purify the soul and keep it from being defiled by Satan, and it will comfort the soul and keep it from being troubled and tormented by Satan. He would tempt us to despair; but good hope keeps us trusting in God, and rejoicing in him. [6.] The word of God is the sword of the Spirit. The sword is a very necessary and useful part of a soldier's furniture. The word of God is very necessary, and of great use to the Christian, in order to his maintaining the spiritual warfare and succeeding in it. It is called the sword of the Spirit, because it is of the Spirit's inditing and he renders it efficacious and powerful, and sharper than a two-edged sword. Like Goliath's sword, none like that; with this we assault the assailants. Scripture-arguments are the most powerful arguments to repel temptation with. Christ himself resisted Satan's temptations with, It is written, Mt 4:4,6,7,10. This, being hid in the heart, will preserve from sin (Ps 119:11), and will mortify and kill those lusts and corruptions that are latent there. [7.] Prayer must buckle on all the other parts of our Christian armour, Eph 6:18. We must join prayer with all these graces, for our defence against these spiritual enemies, imploring help and assistance of God, as the case requires: and we must pray always. Not as though we were to do nothing else but pray, for there are other duties of religion and of our respective stations in the world that are to be done in their place and season; but we should keep up constant times of prayer, and be constant to them. We must pray upon all occasions, and as often as our own and others' necessities call us to it. We must always keep up a disposition to prayer, and should intermix ejaculatory prayers with other duties, and with common business. Though set and solemn prayer may sometimes be unseasonable (as when other duties are to be done), yet pious ejaculations can never be so. We must pray with all prayer and supplication, with all kinds of prayer: public, private, and secret, social and solitary, solemn and sudden; with all the parts of prayer: confession of sin, petition for mercy, and thanksgivings for favours received. We must pray in the Spirit; our spirits must be employed in the duty and we must do it by the grace of God's good Spirit. We must watch thereunto, endeavouring to keep our hearts in a praying frame, and taking all occasions, and improving all opportunities, for the duty: we must watch to all the motions of our own hearts towards the duty. When God says, Seek my face, our hearts must comply, Ps 27:8. This we must do with all perseverance. We must abide by the duty of prayer, whatever change there may be in our outward circumstances; and we must continue in it as long as we live in the world. We must persevere in a particular prayer; not cutting it short, when our hearts are disposed to enlarge, and there is time for it, and our occasions call for it. We must likewise persevere in particular requests, notwithstanding some present discouragements and repulses. And we must pray with supplication, not for ourselves only, but for all saints; for we are members one of another. Observe, None are so much saints, and in so good a condition in this world, but they need our prayers, and they ought to have them. The apostle passes hence to the conclusion of the epistle.
19-24
The Conclusion (61 AD)
結語（主後61年）
¹⁹ 也為我祈求，使我得着口才，能以放膽開口講明福音的奧祕，
²⁰ 我為這福音的奧祕作了帶鎖鍊的使者，並使我照着當盡的本分放膽講論。
²¹ 今有所親愛、忠心事奉主的兄弟推基古，會把你們一切的事都告訴你們，叫你們知道我的光景如何。
²² 我特意打發他到你們那裏去，好叫你們知道我們的光景，又叫他心裏得着安慰。
²³ 願平安、仁愛、信心從父神和主耶穌基督歸與弟兄們！
²⁴ 並願所有誠心愛我們主耶穌基督的人都蒙恩惠！
在此：一、他求他們為他禱告（弗六19）。他既提到為眾聖徒祈求，就把自己也算在其中。我們當為眾聖徒禱告，特別為神忠心的傳道人禱告。弟兄們，請為我們禱告，好叫主的道理快快行開，得着榮耀。請注意他求他們為他禱告甚麼：使我得着口才；使我得以從現今的拘禁中得釋放，以致有自由傳揚基督的信仰；使我有能力以合宜得體的方式表達自己；並使我照着當盡的本分放膽講論——即毫無卑怯的恐懼、羞恥或偏私地傳講神全部的旨意。講明福音的奧祕；有人理解為福音中關乎外邦人蒙召的那部分——這從前如奧祕般被隱藏。但整個福音在藉着神的啟示顯明之前原是奧祕；而基督的傳道人的工作就是將其公佈。請注意，保羅善於辭令；他們稱他為希耳米，因為他是主要發言的人（徒十四12），然而他仍要朋友們為他向神求口才的恩賜。他是大有勇氣的人，常常因此顯赫一時；然而他仍要他們求神賜他膽量。他與任何人一樣知道當說甚麼；然而他求他們為他禱告，使他照着當盡的本分講論。他用來加強自己請求的理由是：他為福音的緣故作了帶鎖鍊的使者（弗六20）。他因傳福音而被逼迫監禁；雖然如此，他仍繼續基督所託付他的使命，堅持傳講。請注意：1. 基督的傳道人身陷縲紲並不罕見。2. 在這種情形下放膽講論是難事。3. 最優秀、最傑出的傳道人也需要、也可以因着虔誠基督徒的禱告而得益處；因此當懇切地渴望這些。他既如此求了他們的禱告，
二、他向他們推薦推基古（弗六21、22）。他差他帶這封信，好叫他把他們所當知道的——就是他怎樣、他作甚麼、他在捆鎖中受羅馬人何等的對待、以及他在現今境遇中為人如何——告訴他們，如同別的教會所得的資訊一樣。良善的傳道人既願基督徒朋友知道自己的狀態，也願自己得知朋友的狀態；因為這樣他們就能在禱告中更好地彼此幫助。又叫他心裏得着安慰——藉着如此述說自己的受苦、其緣由、以及他心中的心境和其中的為人，以致他們不致因他的患難而喪膽，甚至可以給他們提供喜樂和感恩的題材。他告訴他們，推基古是親愛、忠心事奉主的兄弟。他是真誠的基督徒，所以在基督裏是弟兄；他在基督的工作上是忠心的執事；他為保羅所深愛——這使保羅對這些基督徒以弗所人的愛更為可佩：他如今竟為他們的緣故捨棄這樣一位好朋友，而他的陪伴和交通對自己必定是格外令人愉悅、令人得益的。但耶穌基督忠心的僕人慣於看重公眾的好處過於自己的私利。
三、他以對他們的祝願和禱告作為結束，不僅為他們，也為眾弟兄（弗六23、24）。他慣常的祝福是願恩惠平安歸與你們；這裏是：*願平安……歸與弟兄們，又願仁愛、信心。*所謂平安，我們當理解為各樣的平安——與神和好、與良心和好、彼此之間和好：一切外在的興盛也包含在這詞中；彷彿他說：「我願你們一切幸福持續加增。」*又願仁愛、信心。*這部分解釋了他在弗六24中所說的恩惠是甚麼意思；不僅是源頭的恩惠——神的愛和恩寵——也是支流的恩惠——從那屬神源頭流出的聖靈之恩，信心和愛心包含其餘的一切。他所求於他們的是這些的持續和加增——這些已在他們裏面開始。接着：從父神，等等。一切恩惠和福氣都是從神、藉着我們主耶穌基督的功勞和代求臨到聖徒。結尾的祝福比前一個更廣；因為他在其中為一切在以弗所、以及各處的真信徒禱告。一切聖徒的無疑特徵，是他們愛我們主耶穌基督。我們對基督的愛若不真誠就不蒙悅納：誠然，若沒有真誠，就沒有對基督的愛——無論人如何假冒。這話也可讀作：願恩惠與所有用不朽之愛愛我們主耶穌基督的人同在——就是那些在對祂的愛上持續堅定、不因任何誘餌或引誘而從中被腐蝕的人，其對祂的愛也未被任何相反的情慾或對任何不討祂喜悅之物的愛所玷污的人。恩惠——即神的恩寵，以及一切屬靈和今生美好的、作為其產物的事——都是並將要與一切如此愛我們主耶穌基督的人同在。而這也是每一位愛基督之人的心願和禱告——願這事如此臨到他一切同道。*阿們。*願其如此。
英文原文
The Conclusion (61 AD)
¹⁹ And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,
²⁰ For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.
²¹ But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things:
²² Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.
²³ Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.
²⁴ Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.
Here, I. He desires their prayers for him, Eph 6:19. Having mentioned supplication for all saints, he puts himself into the number. We must pray for all saints, and particularly for God's faithful ministers. Brethren, pray for us, that the word of the Lord may run and be glorified. Observe what it is he would have them pray for in his behalf: "That utterance may be given unto me; that I may be enlarged from my present restraints, and so have liberty to propagate the faith of Christ; that I may have ability to express myself in a suitable and becoming manner; and that I may open my mouth boldly, that is, that I may deliver the whole counsel of God, without any base fear, shame, or partiality." To make known the mystery of the gospel; some understand it of that part of the gospel which concerns the calling of the Gentiles, which had hitherto, as a mystery, been concealed. But the whole gospel was a mystery, till made known by divine revelation; and it is the work of Christ's ministers to publish it. Observe, Paul had a great command of language; they called him Mercury, because he was the chief speaker (Ac 14:12), and yet he would have his friends ask of God the gift of utterance for him. He was a man of great courage, and often signalized himself for it; yet he would have them pray that God would give him boldness. He knew as well what to say as any man; yet he desires them to pray for him, that he may speak as he ought to speak. The argument with which he enforces his request is that for the sake of the gospel he was an ambassador in bonds, Eph 6:20. He was persecuted and imprisoned for preaching the gospel; though, notwithstanding, he continued in the embassy committed to him by Christ, and persisted in preaching it. Observe, 1. It is no new thing for Christ's ministers to be in bonds. 2. It is a hard thing for them to speak boldly when that is their case. 3. The best and most eminent ministers have need of, and may receive advantage by, the prayers of good Christians; and therefore should earnestly desire them. Having thus desired their prayers,
II. He recommends Tychicus unto them, Eph 6:21,22. He sent him with this epistle, that he might acquaint them with what other churches were informed of, namely, how he did, and what he did; how he was used by the Romans in his bonds, and how he behaved himself in his present circumstances. It is desirable to good ministers both that their Christian friends should know their state and that they should be acquainted with the condition of their friends; for by this means they may the better help each other in their prayers.—And that he might comfort their hearts, by giving such an account of his sufferings, of the cause of them, and of the temper of his mind and his behaviour under them, as might prevent their fainting at his tribulations and even minister matter of joy and thanksgiving unto them. He tells them that Tychicus was a beloved brother and faithful minister in the Lord. He was a sincere Christian, and so a brother in Christ: he was a faithful minister in the work of Christ, and he was very dear to Paul, which makes Paul's love to these Christian Ephesians the more observable, in that he should now part with so good and dear a friend for their sakes, when his company and conversation must have been peculiarly delightful and serviceable to himself. But the faithful servants of Jesus Christ are wont to prefer the public good to their own private or personal interests.
III. He concludes with his good wishes and prayers for them, and not for them only, but for all the brethren, Eph 6:23,24. His usual benediction was, Grace and peace; here it is, Peace be to the brethren, and love with faith. By peace we are to understand all manner of peace—peace with God, peace with conscience, peace among themselves: and all outward prosperity is included in the word; as if he had said, "I wish the continuance and increase of all happiness to you." And love with faith. This in part explains what he means in the Eph 6:24 by grace; not only grace in the fountain, or the love and favour of God, but grace in the streams, the grace of the Spirit flowing from that divine principle, faith and love including all the rest. It is the continuance and increase of these that he desires for them, in whom they were already begun. It follows, from God the Father, etc. All Grace and blessings are derived to the saints from God, through the merit and intercession of Jesus Christ our Lord. The closing benediction is more extensive than the former; for in this he prays for all true believers at Ephesus, and every where else. It is the undoubted character of all the saints that they love our Lord Jesus Christ. Our love to Christ is not acceptable, unless it be in sincerity: indeed there is no such thing as love to Christ, whatever men may pretend, where there is not sincerity. The words may be read, Grace be with all those who love our Lord Jesus Christ in incorruption, who continue constant in their love to him, so as not to be corrupted out of it by any baits or seductions whatsoever, and whose love to him is uncorrupted by any opposite lust, or the love of any thing displeasing to him. Grace, that is, the favour of God, and all good (spiritual and temporal), that is, the product of it, are and shall be with all those who thus love our Lord Jesus Christ. And it is, or ought to be, the desire and prayer of every lover of Christ that it may be so with all his fellow-christians. Amen, so be it.
在本章中：一、使徒繼續他在前一章開始的相對本分的勸勉；他特別着重論到兒女與父母、僕人與主人的本分（弗六1–9）。二、他勸勉並指導基督徒在與靈魂仇敵的屬靈爭戰中當如何行事；並勸勉他們運用幾項基督徒的恩典，他把這些作為屬靈軍裝的各個部件推薦給他們，為要在爭戰中保護並防衛他們（弗六10–18）。三、我們在此看到書信的結語，他在其中向他們告別，將自己推薦給相信的以弗所人的禱告，並為他們禱告（弗六19–24）。