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Primasius of Hadrumetum

Commentary on Revelation & Paul 6

Latin original · 85 verses · some words can be tapped for a gloss

← ch. 5ch. 7 →
6:1
Ephesii sunt Asiani. Hi, accepto verbo veritatis, perstiterunt in fide. Hos collaudat Apostolus, scribens eis a Roma de carcere. Ephesii ex Judæis et gentibus Apostolo prædicante crediderunt, quibus firmiter stantibus scribit. In principio Epistolæ Judæos appellans sacramenta Christi Incarnationis exponit. Post ad gentes convertitur, et hortatur ut tantis beneficiis ingrati non sint. Deinde communiter usque ad finem moralia præcipit statuta. CAPUT PRIMUM. Paulus apostolus Christi Jesu. Sicut omnibus Epistolis auctoritas praeponitur apostolica. Per voluntatem Dei. Subauditur Patris: non meis meritis. Sanctis omnibus qui sunt Ephesi.
The Ephesians are Asians. These, having received the word of truth, persevered in the faith. The Apostle commends them, writing to them from Rome, from prison. The Ephesians, both from Jews and from Gentiles, believed at the Apostle's preaching, and to them, standing firm, he writes. In the beginning of the Epistle, addressing the Jews, he expounds the mysteries of Christ's Incarnation. Afterward he turns to the Gentiles, and exhorts them not to be ungrateful for so great benefits. Then in common, up to the end, he lays down moral precepts. FIRST CHAPTER. 'Paul, an apostle of Christ Jesus.' As in all his Epistles apostolic authority is set at the head. 'By the will of God': understand, of the Father—not by my own merits. 'To all the saints who are at Ephesus.'
以弗所人是亞西亞人。他們既領受了真理的道，就在信仰上堅守到底。使徒稱讚他們，從羅馬監獄裡寫信給他們。以弗所人因使徒的傳講，從猶太人和外邦人中都信了；他寫信給這些堅定站立的人。在書信起首，他向猶太人陳明基督道成肉身的奧祕。其後他轉向外邦人，勸他們不要對如此大的恩惠忘恩。然後直到末尾，他普遍地立下道德的規訓。第一章。「奉基督耶穌使徒的保羅」。正如他在一切書信中都把使徒的權柄置於卷首。「憑神旨意」：即指父的旨意——不是憑我自己的功勞。「寫信給在以弗所的眾聖徒」。
6:2
Omnis sanctus, fidelis, non omnis fidelis sanctus baptizatis fidelibus sive fideliter servantibus sanctitatem: catechumenis qui habent fidem, quia credunt, sed non habent sanctitatem. Et fidelibus in Christo Jesu. Qui licitis utuntur. Gratia vobis. Subsit. Et pax a Deo Patre nostro et Domino Jesu Christo. Tunc vobis erit gratia, si ei non sitis ingrati, et salutem vestram non vestris meritis, sed ejus gratiæ deputantes. Pacem vero reconciliationis servavimus, si nihil ejus bonitati vel justitiæ deinceps contrarium faciamus. Consueta ejus est salutatio: cum ab utroque gratia optatur, unum esse monstrantur. Benedictus Deus et Pater Domini nostri Jesu Christi.
Every saint is faithful, but not every faithful person is a saint—that is, to the faithful who have been baptized or who faithfully preserve holiness; not to the catechumens, who have faith, because they believe, but do not have holiness. 'And to the faithful in Christ Jesus': those who use lawful things. 'Grace to you': understand [also]. 'And peace, from God our Father and the Lord Jesus Christ.' Then will grace be yours, if you are not ungrateful to Him, and if you attribute your salvation not to your own merits, but to His grace. And we shall have kept the peace of reconciliation, if henceforth we do nothing contrary to His goodness or justice. This is his customary greeting: when grace is wished from both, they are shown to be one. 'Blessed be the God and Father of our Lord Jesus Christ.'
凡聖徒都是信徒，但不是凡信徒都是聖徒——就是說，對那些已受洗、或忠心保守聖潔的信徒而言是聖徒；而非對那些慕道者，他們雖因相信而有信心，卻沒有聖潔。「並在基督耶穌裡有忠心的人」：就是那些行合乎律法之事的人。「願恩惠……歸與你們」：當補上〔也願〕。「並平安從神我們的父和主耶穌基督歸與你們。」你們若不對祂忘恩，並把你們的救恩不歸於自己的功勞、乃歸於祂的恩典，恩惠就要歸與你們。我們若從此不做任何違背祂良善或公義的事，就必保守了和好的平安。這是他慣常的問安：當恩惠同時求自二者時，便顯明二者是一。「願頌讚歸與我們主耶穌基督的父神。」
6:3
A laudibus Dei incipit, qui talia eis donaverit, quæ inferius continentur. Qui benedixit nos in omni benedictione. Non in aliqua: ita ulnihil in ulla gratia desit. Spiritali. Non carnali prosperitate, nec terrena abundantia. In cœlestibus. Rebus, non in terrenis. In Christo. In capite omnia membra beucdixit et elegit, ut nos faceret sanctos et immaculatos: non quia futuri eramus, sed ut essemus. Sicut elegit nos in ipso. In Chrislo prædestinavit. Ante mundi constitutionem, ut essemus sancti et immaculati. Quia Deo nihil est novum, apud quem omnia erant antequam fierent: non ut quidam somniant, animas ante mundum in coelo fuisse electas:
He begins with the praises of God, who has given them such things as are contained below. 'Who hath blessed us with every blessing': not with some, so that nothing be lacking in any grace. 'Spiritual': not with carnal prosperity, nor earthly abundance. 'In the heavenly places': in things, not in earthly ones. 'In Christ': in the Head He has blessed and chosen all the members, that He might make us holy and immaculate—not because we were going to be so, but that we might be so. 'As He chose us in Him': in Christ He predestined, before the foundation of the world, that we should be holy and immaculate. For to God nothing is new, with whom all things existed before they came to be—not, as some dream, that souls were chosen in heaven before the world:
他以頌讚神為開端，這神已賜給他們下文所述的種種恩典。「祂……用各樣恩惠賜福給我們」：不是只用某些恩惠，好使任何恩典都無所缺。「屬靈的」：不是用屬肉的亨通，也不是屬地的豐富。「在天上」：是在天上的事物中，不在屬地之物中。「在基督裡」：祂在元首裡賜福並揀選了一切肢體，為要使我們成聖潔、無瑕疵——不是因我們將要如此，乃是為使我們成為如此。「就如祂在基督裡揀選了我們」：祂在基督裡，於創世以前，就預定我們成為聖潔、無瑕疵。因為在神那裡沒有新事，萬物在成就之先就都在祂面前——並非如某些人所夢想的，說靈魂在創世以前已在天上被揀選：
6:4
sed Ecclesia sua sine macula et ruga in illis est præscientia prædestinata atque electa, quia ipse scit qui sunt ejus. Non sicut Pelagiani de hoc loco sentiunt, quod acceptis praeceptis possint solo libero arbitrio esse immaculati, dicentes: Quoniam præscivit Deus nos tales futuros, ideo nos ante mundi constitutionem elegit, et prædestinavit in Christo. Sed non ita est, nec quia futuros tales nos esse praescivit, sed ut essemus tales, per ipsam electionem gratiae suae nos tales ipse facturus, qua gratificavit in dilecto Filio suo. Cum ergo nos prædestinavit, opus suum præscivit, quo nos sanctos et immaculatos facit. In conspectu ejus et in charitate. Non hominum. Qui prædestinavit nos.
but His Church, without spot or wrinkle, is in them predestined and elected by foreknowledge, because He Himself knows who are His. It is not as the Pelagians think of this passage, that, having received precepts, they can by free will alone be immaculate, saying: 'Because God foreknew that we would be such, therefore He chose us before the foundation of the world, and predestined us in Christ.' But it is not so; nor because He foreknew that we would be such, but that we might be such—He Himself about to make us such through that very election of His grace, by which He made us pleasing in His beloved Son. When therefore He predestined us, He foreknew His own work, by which He makes us holy and immaculate. 'In His sight in charity': not of men. 'Who predestined us.'
乃是祂的教會，毫無玷污、皺紋，藉預知在他們裡面被預定並揀選，因為祂自己知道誰是屬祂的。這並不像伯拉糾派對此段所想的，以為人領受了誡命後，能單憑自由意志便無瑕疵，說：「因為神預知我們將要如此，所以在創世以前揀選了我們，並在基督裡預定了我們。」但並非如此；也不是因祂預知我們將要如此，乃是為使我們成為如此——祂自己要藉祂恩典的揀選使我們成為如此，就是祂在祂愛子裡使我們蒙悅納的那恩典。所以，當祂預定我們時，祂乃是預知自己的工作，就是祂使我們成聖潔、無瑕疵的工作。「在祂面前有愛心」：不是在人面前。「祂……就預定了我們。」
6:5
Hoc prædestinavit, ut infundendo fidem filios Dei facerct omnes credentes. Loquebantur quidem verbum Dei cum fiducia omni volenti credere; sed ut crederent, jam Dens cor eorum tetigerat, sicut in ipsis Acubus legimus: Et credidit Lydia purpuraria, cujus Deus aperuit cor, ut intelligeret quæ a Paulo dicebantur. Et: Scit Dominus qui sunt ejus; et: Præparatur voluntas a Domino. In adoptionem filiorum. Non naturam. Per Jesum Christum in ipsum. Ut membra ejus simus. Secundum propositum voluntatis lucc. Non secundum mcriia nostra. In laudem gloria gratiæ suæ. Ut laudemus gloriam justitiæ et misericordiæ ejus, quam contulit non merentibus. In qua gratificavit nos.
This He predestined, that by infusing faith He might make all believers sons of God. They indeed spoke the word of God with confidence to everyone willing to believe; but that they might believe, God had already touched their heart, as we read in the Acts themselves: 'And Lydia, the seller of purple, believed, whose heart God opened, that she might understand the things spoken by Paul.' And: 'The Lord knoweth who are His'; and: 'The will is prepared by the Lord.' 'Unto the adoption of sons': not by nature. 'Through Jesus Christ unto Himself': that we might be His members. 'According to the purpose of His will': not according to our merits. 'Unto the praise of the glory of His grace': that we might praise the glory of His justice and mercy, which He bestowed on the undeserving. 'In which He hath made us gracious.'
祂所預定的，就是要藉澆灌信心，使一切信的人成為神的兒子。他們固然坦然地向每一個願意相信的人講說神的道；但為使他們相信，神早已觸動了他們的心，正如我們在《使徒行傳》中所讀的：「賣紫色布疋的呂底亞信了，主開了她的心，使她留心聽保羅所講的話。」又說：「主認識誰是屬祂的」；並說：「人心的預備在乎主。」「使我們得兒子的名分」：不是憑本性。「藉著耶穌基督歸於祂自己」：使我們作祂的肢體。「照祂意旨所喜悅的」：不是照我們的功勞。「使祂榮耀的恩典得著稱讚」：使我們稱讚祂公義與憐憫的榮耀，就是祂所賜給不配之人的。「祂在……裡使我們蒙恩。」
6:6
Gratia vel voluntate sua gratos nos sibi fecit in eo. Src dicitur, gratificavit, a gratia, sicut justificavit, a justitia. In dilecto: in quo habemus redemptionem per sanguinem ejus, remissionem peccatorum. hi dilecto, subaudis, Filio suo. Non quia futuros nos tales esse præscivit; sed ut essemus tales, per ipsam electionem gratiæ suæ tales fecit. Non solum nos redemit, sed etiam peccata remisit, ut sine nostro labore justi essemus. Secundum divitias gratiæ ejus. Sobauditur, habemus nos redemptionem: non secundum merita nestra. Ubi sunt qui dicunt sua industria posse salvari ? Quæ superabundavit in nobis in omni sapientia et prudentia:
By His grace or will He made us pleasing to Himself in Him. So it is said, 'made gracious,' from grace, just as 'justified,' from justice. 'In the Beloved: in whom we have redemption through His blood, the remission of sins.' 'In the Beloved'—understand, His Son. Not because He foreknew that we would be such, but that we might be such, He made us such through that very election of His grace. He not only redeemed us, but also remitted our sins, that we might be righteous without our own labor. 'According to the riches of His grace': understand, we have redemption—not according to our merits. Where are those who say they can be saved by their own industry? 'Which hath superabounded in us, in all wisdom and prudence:'
祂憑祂的恩典或旨意，在祂裡面使我們蒙祂悅納。因此說「使我們蒙恩」，是由「恩典」而來，正如「稱義」由「公義」而來。「這愛子：我們藉這愛子的血得蒙救贖，過犯得以赦免。」「這愛子」——即補上「祂的兒子」。不是因祂預知我們將要如此，乃是為使我們成為如此，祂便藉祂恩典的揀選使我們成為如此。祂不但救贖了我們，也赦免了我們的罪，使我們不憑自己的勞苦就得稱為義。「照祂……豐富的恩典」：即補上「我們得蒙救贖」——不是照我們的功勞。那些說能憑自己努力得救的人在哪裡呢？「這恩典是祂用諸般智慧聰明，充充足足賞給我們的：」
6:7
ut notum faceret nobis sacramentum voluntatis suæ, secundum bonum placitum ejus. Plusquam abundavit, ut non solum a morte redemptis peccata dimitteret, sed etiam tantam nobis sapientiam donaret, ut voluntatis ejus occultu mysteria nosceremus; ipso pro sua clementia revelante in hoc sacramento voluntatis suæ posnit divitias gratiæ suac secundum bonum placitum ejus, non secundum nostrum. Quod proposuit in eo. In Christo, in quo electi et praedestinati sumus, ut nos ipse faceret sanctos: non quod præviderit sanctos. In dispensationem plenitudinis temporum. In novissimis temporibus, quando jam omnis dispensatio temporum legis et naturæ transacta est, atque prophetarum, sicut alibi dicit:
'that He might make known unto us the mystery of His will, according to His good pleasure.' More than abounded, so that He not only forgave the sins of those redeemed from death, but also gave us so great wisdom, that we might know the hidden mysteries of His will; He Himself, of His clemency, revealing them; in this mystery of His will He placed the riches of His grace, according to His good pleasure, not according to ours. 'Which He purposed in Him.' In Christ, in whom we are chosen and predestined, that He Himself might make us holy—not because He foresaw us as holy. 'In the dispensation of the fullness of times.' In the last times, when now every dispensation of the times of the law and of nature is accomplished, and of the prophets, as he says elsewhere:
「都是照祂自己所預定的美意，叫我們知道祂旨意的奧祕。」祂充充足足有餘，不但赦免那些從死亡中被救贖之人的罪，還賜給我們如此大的智慧，使我們得知祂旨意隱藏的奧祕；祂憑祂的慈愛親自將這些啟示出來；在祂旨意的這奧祕中，祂照自己、而非照我們的美意，放下了祂恩典的豐富。「這是祂在……所預定的。」是在基督裡，我們在祂裡面蒙揀選、被預定，好使祂自己使我們成聖潔——不是因祂預見我們是聖潔的。「要照所安排的，在日期滿足的時候。」是在末後的時候，就是如今律法與本性、並先知一切時代的安排都已成就之時，正如他在別處所說：
6:8
Cum venisset plenitHdo tempornm, misit Dominus Filium suum. Instaurate omnia in Christo. Hoc proposuit. Quce in cælis, et quæ in terrn sunt, in ipso. Multi super hac re diversa senserunt: quidam aiunt coelos animns, terram corpora accipiendum. Alii coelos Judvos, qni coelestia præcepta habuerant, terram esse gentiles. Alii vero asserunt in coelis non angelos restau. ratos, sed eornm scientiam ex Christi tempore profecisse, qui i nquam ignari interrogabant: Quis est iste rex gloriæ? et docentur Dominum eum esse virtutum. Sed quoniam restaurari non dicitur, nisi la.
'When the fullness of times was come, the Lord sent His Son.' 'To restore all things in Christ.' This He purposed. 'The things that are in heaven, and the things that are on earth, in Him.' Many have thought diversely on this matter: some say that by 'heavens' souls are to be understood, by 'earth' bodies. Others, that the 'heavens' are the Jews, who had received heavenly precepts, and the 'earth' the Gentiles. Others, however, assert that in the heavens it is not the angels who were restored, but that their knowledge advanced from the time of Christ, who, as if ignorant, asked: 'Who is this King of glory?' and are taught that He is the Lord of hosts. But since a thing is not said to be restored except [when it is restored to] itself,
「及至時候滿足，主就差遣祂的兒子來。」「使天上地上一切所有的，都在基督裡同歸於一。」這是祂所預定的。「那在天上的、在地上的，都在祂裡面。」許多人對此事有不同看法：有人說「天」當理解為靈魂，「地」為身體；有人說「天」是猶太人，因他們領受了屬天的誡命，「地」是外邦人；然而還有人主張，在天上被復原的不是天使，乃是天使的知識自基督之時起有所長進，他們彷彿無知似地問道：「這榮耀的王是誰呢？」隨後受教得知祂就是萬軍之主。但既然說「復原」，無非是指復原到其本身，
6:9
psum, melius est, si eorum gaudium per salutem hominum restauratum esse dicamus, quod ante habuerant quam homines a justitia penitus declinarent. In terra vero genus humanum restauratum esse quis ambigat? Item aliter: Reparatur in coelo illa quae cum principe suo cecidit angelorum portio, per augmentum et societatem sanctorum, de quibus scribitur; Sed sunt sicut angeli in coelo. Reparantur quoque omnia in terra, cum etiam loco deficientium Judæorum admittentur credentes ex gentibus. Et aliter: Restaurantur quæ sunt in terra, dum nos per mediatoris nostri sanguinem reconcilialionemque reparamur. Reparantur cœlestia, cum de salute nostra gaudium nascitur angelurum.
it is better, if we say that their joy was restored through the salvation of men, the joy which they had before men wholly turned away from righteousness. But who can doubt that on earth the human race was restored? Likewise otherwise: there is repaired in heaven that portion of the angels which fell with its prince, through the increase and fellowship of the saints, of whom it is written: 'But they are as the angels in heaven.' All things are also repaired on earth, when, even in the place of the failing Jews, believers from the Gentiles will be admitted. And otherwise: the things which are on earth are restored, while we are repaired through the blood and reconciliation of our Mediator. The heavenly things are repaired, when from our salvation the joy of the angels is born.
那麼更好的說法是：他們的喜樂是藉人的救恩而復原的，就是他們在人尚未完全偏離公義之前所曾有的喜樂。但誰能懷疑，在地上人類已被復原呢？另有一解：天上那與其首領一同墮落的天使之部分，藉聖徒的增添與相通而得修復，論到這些聖徒，經上記著說：「他們乃像天上的天使。」地上一切也得修復，因為甚至在失敗的猶太人的地位上，將要有從外邦來的信徒被接納。又有一解：地上之物得以復原，就是我們藉我們中保的血與和好而得修復；天上之物得以修復，就是從我們的救恩生出天使的喜樂。
6:10
In qua etiam nos sorte vocati sumus. Nos qui ex Judæis credidimus. Prædestinati. Ante deStinati, sive præcogniti et præsciti: non quia eramus, sed quia ab ipso de malis futuri eramus boni. Secundum propositum ejus. Quia propo. suit Judæos primo restaurarc, et sic gentes: licet pars crediderit Judæorum. Qui omnia operatur. Omninm causa voluntas est Dei, quam rationabilem esse fidelium nullus ignorat, sine dubio bona. Si ipse omnia, ubi est superbia Pelagiana? Ipse ergo et ut credere incipiamus, operatur, qui omnia operatur. Secundum consilium voluntatis suæ. Non secundum merita nostra. Qui dicunt: Voluntas mea bona fecit me Christianum' cum audivit:
'In whom we also are called by lot': we who believed from among the Jews. 'Predestined': foredestined, or foreknown and foreseen—not because we were, but because from evil men we were going to be good by Him. 'According to His purpose': because He purposed to restore first the Jews, and thus the Gentiles, although only a part of the Jews believed. 'Who worketh all things.' The cause of all things is the will of God, which no one of the faithful is ignorant is reasonable, and without doubt good. If He Himself [works] all things, where is Pelagian pride? He therefore also works that we may begin to believe, He who works all things. 'According to the counsel of His will': not according to our merits. Let those who say 'My good will made me a Christian' be silent, when they have heard:
「我們……也在祂裡面得了基業（被召）」：就是我們這從猶太人中信主的人。「被預定」：預先命定，或預先認識、預先看見——不是因我們原是如此，乃是因祂要使我們這些惡人將來成為善人。「照著祂的旨意」：因祂定意先復原猶太人，然後才是外邦人，雖然只有一部分猶太人信了。「祂……行作萬事。」萬事的原因就是神的旨意，凡信的人無不知道這旨意是合理的、且無疑是善的。若祂自己行作萬事，伯拉糾派的驕傲又在哪裡呢？所以，那行作萬事的祂，也使我們開始相信。「照著祂旨意所定的」：不是照我們的功勞。那些說「我良善的意志使我成為基督徒」的人，一聽見這話就當閉口：
6:11
Secundum consilium voluntatis suæ, taceant de meritis. Ut simus in laudem gloriæ ejus. Ut per tigna quae facimus, laudetur gloria Dei. Nos qui ante speravimus in Christo. Nos ex Judæis, qui priores credidimus, sive ex lege cum speravimus. In quo. In quo etiam vobis annuntiata est saIus. Et vos cum audissetis verbum veritatis, Evangelium salutis vestræ. Gentes subaudiendum. In quo et credentes signati estis. In quo Evangelio, vel in Christo, uno charactere signati, et hinc cognoscemini unus esse grex, quia et vos similiter ut nos virtutes per spiritum operamini, quæ virtutes arrha sunt futuræ haereditalis. Si ergo mortuos suscitare arrha est, quanta erit ipsa possessio?
'According to the counsel of His will,' let them be silent about merits. 'That we may be unto the praise of His glory': that through the good things which we do, the glory of God may be praised. 'We who before hoped in Christ': we from among the Jews, who believed first, or who from the law hoped [in Him]. 'In whom': in whom to you also has salvation been announced. 'And you, when you had heard the word of truth, the Gospel of your salvation'—the Gentiles are to be understood. 'In whom, believing also, you were sealed': in which Gospel, or in Christ, sealed with one character, and hence you shall be recognized to be one flock, because you also, like us, work virtues through the Spirit, which virtues are the earnest of the future inheritance. If, then, to raise the dead is the earnest, how great will the possession itself be?
「照著祂旨意所定的」，他們就當對功勞閉口不言。「使我們……得以稱讚祂的榮耀」：使人藉我們所行的善事，稱讚神的榮耀。「我們這首先在基督裡有盼望的人」：就是我們這從猶太人中首先相信的、或從律法中就有盼望的人。「你們……在祂裡面」：在祂裡面救恩也傳給了你們。「你們既聽見真理的道，就是那叫你們得救的福音」——當理解為外邦人。「你們……信祂，就受了印記」：在這福音裡、或在基督裡，受了同一印記，由此便被認出是一群羊，因為你們也像我們一樣藉聖靈行出諸般的德能，這些德能就是將來基業的憑據。既然叫死人復活尚且是憑據，那基業本身將是何等大呢？
6:12
Spiritu promissionis sancto. Qui promissus est per Joelem prophetam. Qui est pignus hæreditatis nostræ. Pignus datur, ut promissis credatur. In redemptionem acquisitionis. Quos sibi sanguine acquisivit. In laudem gloriae ipsius. Ut etiam in hoc nomen ejus glorificetur a nobis. Propterea et ego audiens fidem vestram, quæ est in Domino Jesu, et dilectionem in omnes sanctos. Quam firmiter credatis Domino Jesn, et omnes sauctos, sine exceptione personæ, vel notitiae diligatis. Cavere enim a falsis prophetis, et non omni spiritui credere: non ante probationem judicare præcipimur. Non cesso gratias agens pro vobis. Hoc est, fidem operibus comprobare:
'The Holy Spirit of promise': who was promised through the prophet Joel. 'Who is the pledge of our inheritance.' A pledge is given, that the promises may be believed. 'Unto the redemption of the acquisition': those whom He acquired for Himself by His blood. 'Unto the praise of His glory': that in this too His name may be glorified by us. 'Therefore I also, hearing of your faith which is in the Lord Jesus, and your love toward all the saints': how firmly you believe in the Lord Jesus, and how you love all the saints, without exception of person or acquaintance. For we are commanded to beware of false prophets, and not to believe every spirit, not to judge before proof. 'I cease not to give thanks for you.' This is to prove faith by works:
「所應許的聖靈」：就是藉先知約珥所應許的。「這聖靈是我們得基業的憑據（質）。」憑據賜下，是要人相信那些應許。「直到神之產業得贖」：就是祂用自己的血所買來歸於自己的人。「使祂的榮耀得著稱讚」：使祂的名在這事上也被我們榮耀。「因此，我既聽見你們信從主耶穌，親愛眾聖徒」：就是你們是何等堅定地信靠主耶穌，並何等愛眾聖徒，不因人的身分或相識而有例外。因為我們受命要防備假先知，不要信每一個靈，不要在察驗之前論斷。「就……為你們不住地感謝神。」這就是以行為證明信心：
6:13
quia vobis dono misericordiæ suae infudit fidem, qua crederetis, et charitatem, qua diligeretis. Memoriam vestri faciens in orationibus meis. In orationibus, non ut quidam, ju<unditate convivii; mihi autem nihil oratione jucundius. Ut Deus Domini nostri Jesu Christi Pater gloriæ, Pater gloriæ Domini nostri Jesu Christi. Det vobis spiritum sapientiæ et revelationis. Quomodo Ephesiis a Deo sapientiam postulat, cum scientiam inflare dixerit ad Corinthios ? sed distat in effectu, quod non distat in nomine: nam ibi scientia saeculari loquitur, quæ stultitia est apud Deum: hic vero cœlestem divinamque sapientiam petit, quam qui habuerit, humiliari tangis poterit quam inflari:
because by the gift of His mercy He infused into you faith, by which you might believe, and charity, by which you might love. 'Making remembrance of you in my prayers.' In prayers, not, as some do, in the pleasantness of a banquet; but to me nothing is more pleasant than prayer. 'That the God of our Lord Jesus Christ, the Father of glory'—the Father of the glory of our Lord Jesus Christ—'may give unto you the spirit of wisdom and of revelation.' How does he ask wisdom from God for the Ephesians, when he said to the Corinthians that 'knowledge puffs up'? But it differs in effect which does not differ in name: for there he speaks of worldly knowledge, which is foolishness with God; but here he asks for heavenly and divine wisdom, which whoever has can be humbled rather than puffed up:
因為祂藉憐憫的恩賜，將信心澆灌在你們裡面，使你們得以相信，又將愛心澆灌在你們裡面，使你們得以相愛。「在禱告中記念你們。」是在禱告中，不像有些人在筵席的歡樂中；但在我看來，沒有甚麼比禱告更歡暢的了。「使我們主耶穌基督的神、榮耀的父」——就是我們主耶穌基督之榮耀的父——「將那賜人智慧和啟示的靈賞給你們。」他既對哥林多人說「知識叫人自高自大」，怎麼又為以弗所人向神求智慧呢？但名稱雖不分別，果效卻有分別：因為在那裡他所說的是屬世的知識，這在神看為愚拙；而在這裡他所求的是屬天屬神的智慧，凡有這智慧的人只會被謙卑、而不會自高：
6:14
et per quam dono Dei omnes possunt acquiri virtutes: quia scientia sicut sine charitate inflat, ita cum charitate ædificat. In agnitione ejus. Quomodo optat ut agnoscant Deum, quem usque adeo sciebant, ut ei credentes pro co omnes diligerent sanctos? Sed ut perfecte cognoscant quia Dei gratia, non suo merito sunt salvati: et quanta sit virtus et magnitudo ejus. Virtus, quia potest promissa praemia vel poenas implere; magniIndo, quia ubique esi, et nihil eum potest latere. Qui enim hæc cognoverit, et pro certo habuerit, peccare capitalia pertimescit. Nam qui humanam præsentiam erubescit, multo magis divinam.
and through which, by the gift of God, all virtues can be acquired: because knowledge, as without charity it puffs up, so with charity it edifies. 'In the knowledge of Him.' How does he wish that they may know God, whom they knew to such a degree that, believing in Him, they loved all the saints for His sake? But that they may perfectly know that they were saved by the grace of God, not by their own merit; and how great is His power and greatness. Power, because He can fulfill the promised rewards or punishments; greatness, because He is everywhere, and nothing can be hidden from Him. For he who has known these things, and held them for certain, greatly dreads to commit capital sins. For he who blushes at human presence, much more [blushes at] the divine.
並藉這智慧，靠神的恩賜，一切德能都可獲得：因為知識若沒有愛心就叫人自高，若有愛心便造就人。「並且真知道祂。」他既然願他們認識神，而他們認識神已到這地步，以致因信祂便為祂的緣故愛眾聖徒，這是甚麼意思呢？乃是要他們完全知道，他們得救是靠神的恩典，不是靠自己的功勞；並要知道祂的能力與偉大是何等的大。能力，因祂能成就所應許的賞賜或刑罰；偉大，因祂無所不在，沒有甚麼能向祂隱藏。因為凡知道這些事、並以為確實的人，就極其畏懼犯下大罪。因為那在人面前尚且羞愧的，何況在神面前呢。
6:15
Inde filii Eli sacerdotis Deum nescisse dicuntur, quia ejus præsentiam ei potentiam minime timuerunt. Illuminatos oculos c ordis vestri. Spiritalia promissa non n si spiritalibus oculis prævidentur. Ut sciatis quæ sit spes vocationis ejus, quæ divitiæ gloriae hæreditatis ejus. Si scieritis a d quam spem vocati estis, omnem spem sæculi facile contemnetis. Et si divitias hæreditatis Dei videtitis, omnis terrena vobis sordebit hæreditas. Nemo enim regnum cum opibus suis sperans as aut plumbum possidere dignalur. In sanctis. In justis ct sanctis: non omnibus hominibus. Et quæ sit supereminens magnitudo virtutis ejus in nos qui credidimus.
Hence the sons of Eli the priest are said not to have known God, because they in no way feared His presence and His power. 'The enlightened eyes of your heart.' Spiritual promises are not foreseen except with spiritual eyes. 'That you may know what is the hope of His calling, and what are the riches of the glory of His inheritance.' If you know to what hope you are called, you will easily despise all the hope of the age. And if you see the riches of God's inheritance, every earthly inheritance will become vile to you. For no one who hopes for a kingdom deigns to possess brass or lead with his own wealth. 'In the saints': in the just and holy, not in all men. 'And what is the exceeding greatness of His power toward us who believe.'
因此，祭司以利的兒子被說成不認識神，因為他們絲毫不懼怕祂的同在與能力。「照明你們心中的眼睛。」屬靈的應許，非用屬靈的眼睛不能預見。「使你們知道祂的恩召有何等指望，祂在聖徒中得的基業有何等豐盛的榮耀。」你們若知道自己蒙召所得的是何等的指望，就必輕易藐視今世一切的指望。你們若看見神基業的豐富，一切屬地的基業在你們看來就必卑賤。因為凡指望得國的，斷不屑於用自己的財富去佔有銅鐵。「在聖徒中」：是在義人與聖徒中，不是在一切人中。「並知道祂向我們這信的人所顯的能力是何等浩大。」
6:16
Quis potest comprehendere magnitudinem virtutis ejus, et ineffabilem honitatem, quam vel in eos qui ex circumcisione, vel in eos qui ex gentibus crediderunt contulit, ut eos faceret credentes, et Filio suo faceret membra, qui est caput Ecclesiæ sui, et ad suam dexteram in coelestibus collocaret? Secundum operationem potentiæ. Non secundum legem vel naturam. Virtutis ejus, quam operatus est in Christo. Haec est supereminens magnitudo virtutis ejus super nos. Suscitans illum a mortuis. Nostræ naturæ assumptione. Et constituens ad dexteram suam in coelestibus super omnem principatum, et potestatem, et virtutem. Dextera pro honore ponitur ac beatitudine; non ut Deus corporeus esse credatur:
Who can comprehend the greatness of His power, and the ineffable goodness which He bestowed either on those who are of the circumcision or on those who believed from among the Gentiles, that He might make them believers, and might make them members of His Son, who is the Head of His Church, and might place them at His right hand in the heavenly places? 'According to the working of the might': not according to the law or nature. 'Of His power, which He wrought in Christ.' This is the exceeding greatness of His power over us. 'Raising Him from the dead': by the assumption of our nature. 'And setting Him at His right hand in the heavenly places, above all principality, and power, and virtue.' The right hand is put for honor and beatitude; not that God is to be believed corporeal:
誰能測透祂能力的浩大，並祂那不可言喻的良善，就是祂賜給那些從割禮而來的人、或那些從外邦人中相信的人的良善，使他們成為信徒，使他們作祂兒子的肢體（祂就是祂教會的元首），並使他們坐在祂右邊的天上呢？「就是照祂……運行的大能」：不是照律法或本性。「照祂在基督身上所運行的大能」：這就是祂向我們所顯浩大無比的能力。「使祂從死裡復活」：藉取了我們的本性。「叫祂在天上坐在自己的右邊，遠超過一切執政的、掌權的、有能的。」右邊是表尊榮與福樂；並非要人相信神有形體：
6:17
nam et Pater a dextris Filii esse dicitur, sicut scriptum est: Dominus a dextris tuis confregit. Ambo ergo a dextris sunt, quia nihil est in Divinitate sinistrum. Dextera ergo Dei beatitudo; sessio, habitatio intelligenda est. Et dominationem. Quia unum cum Deo, vel in Deo est. Et omne nomen quod nominatur. Si quod est aliud quod nescimus. Non solum in hoc sæculo, sed et in futuro. Et omnia subjecit sub pedibus ejus. In futuro, hoc est in coelesti, quod nobis futurum est, non Deo, nec sibi. Et ipsum dedit caput omni Ecclesiæ. Christus caput Ecclesiae est, omnium plenitudo membrorum. Quæ est corpus ipsius et plenitudo ejus. Capilis. Qui omnia in omnibus adimplelur.
for the Father too is said to be at the right hand of the Son, as it is written: 'The Lord at thy right hand hath broken.' Both, therefore, are at the right hand, because there is nothing left-handed in the Godhead. The right hand of God, therefore, is to be understood as beatitude, sitting, dwelling. 'And dominion': because He is one with God, or in God. 'And every name that is named': if there be any other which we know not. 'Not only in this age, but also in that which is to come.' 'And He hath subjected all things under His feet': in the future, that is, in the heavenly [age], which is future to us, not to God, nor to Himself. 'And He gave Him to be head over all the Church.' Christ is the Head of the Church, the fullness of all its members. 'Which is His body, and His fullness'—of the Head—'who is filled all in all.'
因為父也被說成在子的右邊，正如經上所記：「主在你右邊……打傷。」所以二者都在右邊，因為在神性裡沒有甚麼是左邊的。因此神的右邊當理解為福樂、坐席、居所。「並主治的」：因祂與神為一，或在神裡面。「以及一切受稱的名」：若有其他我們所不知的名。「不但是今世的，連來世的也都超過了。」「又將萬有服在祂的腳下」：是在來世，就是在屬天的世代，那對我們是將來的，對神、對祂自己卻不是。「使祂為教會作萬有之首。」基督是教會的元首，是一切肢體的豐滿。「教會是祂的身體，是……的豐滿」——即元首的豐滿——「祂是充滿萬有者所充滿的。」
6:18
Qui totus in membris omnibus adimpletur, non in singulis, ne ulla diversitas meritorum sit: quando omnes crediderint, et perfecti fuerint, tunc erit corpus perfectum in omnibus membris. CAP. II. Et vos cum essetis. Hinc imis vult ostendere quantum eis beneficii sit collatum. Mortui delictis ct peccatis vestris. Morte peccati, contra Pelagianos, qui naturam tantum defendunt quantum ratio non habet: et dicunt fidem ex natura esse. Quid enim boni potest mortuus facere ? In quibus aliquando ambulastis. Jam vero non ambulatis. Secundum sæculum mundi huju. Ideo sæculum homines saeculi dicimus, sicut dicimus domum vel bonam, vel malam, dum habitantes in ea intelligimus homines sæculi.
He who is filled wholly in all the members, not in individual ones, lest there be any diversity of merits: when all shall have believed and been made perfect, then will the body be perfect in all its members. CHAPTER II. 'And you, when you were.' Hence he wishes to show how great a benefit was conferred on them. 'Dead in your offenses and sins': by the death of sin—against the Pelagians, who defend nature only so far as reason does not hold, and say that faith is from nature. For what good can a dead man do? 'In which you formerly walked': but now indeed you no longer walk. 'According to the course of this world.' Therefore we call 'the world' the men of the world, just as we call a house either good or bad, while we understand by it the men of the world dwelling in it.
祂是在一切肢體中、而非在個別肢體中被完全充滿，免得功德有甚麼參差：等到眾人都信了、都成為完全，那時身體便在一切肢體中成為完全。第二章。「你們……那時。」由此他要顯明，賜給他們的恩惠是何等的大。「死在你們的過犯罪惡之中」：即死在罪的死亡裡——這是駁斥伯拉糾派的，他們維護本性只到理性所不容之處，並說信心是出於本性。因為死人能行甚麼善呢？「你們從前……在其中行事」：但如今你們確實不再如此行了。「隨從今世的風俗。」因此我們稱「世界」為世人，正如我們稱一座房子或好或壞，其實是指住在其中的世人。
6:19
Idola colentes nominat saeculum, sicut et serpentes, quorum similes eramus sequentes diaboli voluntalem. Secundum principem potestatis aeris hujus., Secundum principem illius potestatis, qui in hoc aere ventoso est de cœlis dejectus. Spiritus qui nunc operatur. Suasione, non vi. In filios diffidentiae. In eos qui non credunt: unusquisque illius filius efficitur, quem imitatur, sive quo diguus est: quomodo filii iræ, et mortis, et gehennæ. In quibus et nos. Non solum vos. Omnes aliquando conversati sumus. Gentes Deum non credendo, Judaei male vivendo: omnes originali peccato det!nebamur. In desideriis carnis nostræ, facientes voluntales carnis et cogitationum.
He calls those who worship idols 'the world,' and likewise 'serpents,' whose likeness we bore while we followed the will of the devil. 'According to the prince of the power of this air.' That is, according to the prince of that power who is in this windy air, having been cast down from heaven. 'The spirit that now works.' By persuasion, not by force. 'In the sons of unbelief.' That is, in those who do not believe: each man becomes the son of him whom he imitates, or of him whose deeds make him worthy—just as they are sons of wrath, and of death, and of hell. 'Among whom we also.' Not you only. 'We all once had our conversation.' The Gentiles by not believing in God, the Jews by living wickedly: we were all held fast by original sin. 'In the desires of our flesh, doing the will of the flesh and of our thoughts.'
他把敬拜偶像的人稱為「世界」，也稱作「蛇」，當我們順從魔鬼的旨意時，正與牠們相似。「順著這空中掌權者的首領」，就是說順著那從天上被摔下、如今在這多風空氣之中的掌權者的首領。「那如今運行的靈」，是以勸誘而非以強力運行。「在悖逆之子身上」，就是在那些不信的人身上：各人都成為他所效法之人的兒子，或成為使他配得如此之人的兒子——正如他們是忿怒之子、死亡之子、地獄之子。「我們從前也在其中」，不僅是你們。「我們眾人從前都曾生活在其間」，外邦人因不信神，猶太人因生活邪惡：我們眾人都被原罪所拘禁。「放縱肉體的私慾，行肉體和心中所喜好的事。」
6:20
Quando anima nostra rebus terrenis et carnalibus inhaerebat: non solum desiderans, sed et faciens quæ cogitatio suggerebat. Et eramus natura. Ita nos paternae originis mala consuetudo possedit, ut omnes ad damnationem nasceremur. Filii iræ, sicut et caeteri. Filii iræ, sicut supra diffidentiæ, filii Adae, filii vindictae. Haec audiant et erubescant, qui tantum vitiatæ naturæ tribuunt, ut Apostolo contradicant, et a fide exorbitent. Deus autem, qui dives est in misericordia. Non solum in virlute, sed etiam in misericordia. Misereris autem, ait, omnium, quia omnia potes, et diligis ea quae creasti: nec enim odiens aliquid constituisti. Propter nimiam charitatem suam.
When our soul clung to earthly and carnal things: not only desiring, but even doing what our thought suggested. 'And we were by nature'—so the evil habit of our paternal origin possessed us, that we were all born unto damnation. 'Children of wrath, even as the rest.' Children of wrath, as above 'children of unbelief,' sons of Adam, sons of vengeance. Let those hear this and blush who ascribe so much to corrupted nature that they contradict the Apostle and stray from the faith. 'But God, who is rich in mercy.' Not only in power, but also in mercy. For 'thou hast mercy,' it says, 'upon all, because thou canst do all things, and lovest the things which thou hast made: for thou hast not appointed anything hating it.' 'For his exceeding charity.'
當我們的靈魂緊附於屬地和屬肉體之事時：不僅渴慕，甚且照著心思的慫恿去行。「我們本為」——如此，我們祖先本源的惡習佔據了我們，以致我們眾人生來就趨向定罪。「本為可怒之子，和別人一樣」，即如上文「悖逆之子」，是亞當的兒子、是遭報之子。凡把腐敗本性抬高到違背使徒、偏離信德的人，聽了這話就當羞愧。「然而神既有豐富的憐憫」，不僅在能力上，也在憐憫上。因為經上說：「你憐憫萬物，因為你無所不能，也愛惜你所造的一切，你並未憎恨地造成任何東西。」「因著他極大的慈愛。」
6:21
Nimia charitas est, rebelles servos, et impios, velut filios diligere. Unde considerandum est quantum dil gat jam sanctos effectos, qui tantum amavit peccatores et impios. Qua dilexit nos. Et misertus est nostri. Et cum essemus mortui peccatis. Rei mortis jam quasi mortui vivebamus, non solum in originali peccato, sed etiam actuali. Convivificavit nos Christo. Sine peccato per baptismum faciendo, et resuscitando: nec debemus desperare in vobis fieri quod nostra natura jam possidet in Christo. Cujus gratia estis salvati. Gratis, non merito nostro, ut humilietur humana superbia, quæ se de meritis jactat, et sciat gratiam gratis datam.
It is exceeding charity to love rebellious and impious servants as though they were sons. Hence we must consider how greatly he loves those now made holy, who so loved sinners and the impious. 'Wherewith he loved us.' And had mercy on us. 'And when we were dead in our sins.' Being guilty of death, we already lived as though dead, not only in original sin, but also in actual sin. 'He hath quickened us together in Christ.' By making us without sin through baptism, and by raising us up: nor ought we to despair that in us may be accomplished what our nature already possesses in Christ. 'By whose grace ye are saved.' Freely, not by our merit, that human pride, which boasts of its merits, might be humbled, and might know that grace is given freely.
以愛子女之愛去愛悖逆不虔的僕人，這是極大的慈愛。因此我們當思想：那如此深愛罪人與不虔者的主，如今是何等愛那些已被成聖的人。「就是他愛我們的愛」，他也憐憫了我們。「當我們死在過犯中的時候」，我們既為死所轄，就已如死人一般活著，不僅活在原罪中，也活在本罪中。「他便叫我們與基督一同活過來」，藉洗禮使我們脫離罪，並使我們復活：我們不當灰心，以為我們的本性在基督裡已擁有之事不能在我們身上成就。「你們得救是本乎他的恩」，是白白的，不憑我們的功勞，好叫誇耀己功的人的驕傲被貶抑，並知道恩典是白白賜下的。
6:22
Et conresuscitavit, et consedere fecit in cælestibus in Christo Jesu. Quia ubi caput est, ibi erit et corpus, sicut et ipse ait: Volo ut ubi ego sum, et ipsi sint. Ut ostenderet in sæculis supervenientibus. Ante praedestinavit quod erat modo ficturus. Abundantes divitias gratiæ suæ in bonitate. Vere abundans gratia, ut non solum peccata douaret, sed etiam cum Christo resuscitaret: et nec hoc suffecit, nisi etiam nos ad dexteram Dei in coelestibus collocaret in assumpto homine. Super nos in Christo Jesu. In corpus Christi, vetexemplo ejus. Gratia enim estis salvati. Non meritis vestris, sed gratia gratis data. Hoc contra eos qui dicunt quod suis meritis salventur. Per fidem.
'And hath raised us up together, and made us sit together in the heavenly places in Christ Jesus.' For where the head is, there also shall the body be, as he himself says: 'I will that where I am, they also may be.' 'That he might show in the ages to come.' He foreordained what he was about to fashion at the proper time. 'The abundant riches of his grace in his goodness.' Truly abundant grace, that not only forgives sins, but even raises us up with Christ: and even this was not enough, unless he also placed us at the right hand of God in the heavenly places, in the manhood he assumed. 'Over us in Christ Jesus.' Into the body of Christ, after his example. 'For by grace ye are saved.' Not by your merits, but by grace freely given. This is against those who say that they are saved by their own merits. 'Through faith.'
「他又叫我們一同復活，一同坐在天上，在基督耶穌裡。」因為元首在哪裡，身體也必在那裡，正如他自己所說：「我在哪裡，願他們也在那裡。」「要顯明在後來的世代」，他預定了他將在適當時候所要成就的事。「他恩典的豐富，並他的恩慈」，這恩典何等豐富，不僅赦免罪過，更叫我們與基督一同復活：這尚且不夠，除非他還藉所取的人性，把我們安置在天上神的右邊。「向著我們，在基督耶穌裡」，就是進入基督的身體，效法他的榜樣。「你們得救是本乎恩」，不是憑你們的功勞，乃是憑白白賜下的恩典。這是針對那些說靠自己功勞得救的人。「藉著信。」
6:23
Per solam fidem, quam sanctus Spiritus dono suo infundit. Et hoc non ex vobis, Dei enim donum est. Sed dono gratiae, ne dicerent quod fides ex ipsis esset, et non ex Deo. Non ex operibus vestris, ut ne quis glorietur. Ne quis glorietur se suis meritis accepisse. Ipsius enim sumus factura. Quia nuper sumus in Christo renati, ut in bonis operibus Dei adjutorio ambulemus, quæ in Evangelio sunt ostensa. Creati in Christo, in operibus bonis. Non de illa creatione dicit, qua in Adam vel ex Adam nascimur, sed qua in baptismo per gratiam reformamur, ut ipsius adjutorio in bonis operibus ambulemus. Hæc omnia ex gratia eveniunt, vel praeparantur:
Through faith alone, which the Holy Spirit pours in by his gift. 'And that not of yourselves, for it is the gift of God.' But by the gift of grace, lest they should say that faith was of themselves and not of God. 'Not of your works, that no man may glory.' Lest anyone should boast that he had received it by his own merits. 'For we are his workmanship.' Because we have lately been reborn in Christ, that we may walk in the good works of God by his help, which are set forth in the Gospel. 'Created in Christ, in good works.' He speaks not of that creation by which we are born in Adam or from Adam, but of that by which we are reformed in baptism through grace, that by his help we may walk in good works. All these things come from grace, or are prepared by it:
唯獨藉著信，就是聖靈藉其恩賜所澆灌的信。「這並不是出於自己，乃是神所賜的」，乃是恩典的恩賜，免得他們說信是出於自己而非出於神。「也不是出於你們的行為，免得有人自誇」，免得有人誇口說是憑自己的功勞領受的。「因我們原是他的工作」，因為我們新近在基督裡重生，好叫我們藉他的幫助行神的善工，這些善工已在福音中彰顯。「在基督裡受造，行善事」，他所說的不是我們在亞當裡或從亞當而生的那個受造，乃是我們在洗禮中藉恩典得以更新的那個受造，好叫我們藉他的幫助行善事。這一切都是出於恩典，或藉恩典預備的：
6:24
nam quod sequitur, Quae præparavit Deus, id est prædestinavit. Quæ præparavit Deus, ut in illis ambulemus. Praeparavit Deus in præsentia sua: et nunc dedit per gratiam suam, secendum novum hominem ambulemus: id est, prædestinavit; prædestinatio sine præscientia esse non potest. Propter quod memoret estote, quod aliquando vos gentes. Commemorat illos de quanta ignobilitate ad summam regni perducti sunt, ut non,int ingrati ei qui hoc illis gratia sua prastare dignatus est. In carne, qui dicebamini præputium. Gentes praeputium, Judæi circumcisio dicebantur. Ab ea quæ dicitur circumcisio. Non in corde per spiritum. In carne manu facta. Humana.
for what follows, 'Which God hath prepared,' that is, hath foreordained. 'Which God hath prepared, that we should walk in them.' God prepared them in his own presence: and now he has given them through his grace, that we may walk according to the new man: that is, he foreordained; for predestination cannot exist without foreknowledge. 'Wherefore be mindful that ye were once Gentiles.' He reminds them from what great obscurity they were brought to the highest place of the kingdom, that they might not be ungrateful to him who by his grace deigned to grant them this. 'In the flesh, who were called uncircumcision.' The Gentiles were called 'uncircumcision,' the Jews 'circumcision.' 'By that which is called circumcision.' Not in the heart through the Spirit. 'Made by hand in the flesh.' That is, human.
因為下文說：「就是神所預備的」，即神所預定的。「神所預備叫我們行的」，神在他自己的面前預備了這些：如今藉他的恩典賜下，好叫我們照著新人行事：即他預定了；因為預定不能離開預知而存在。「所以你們應當記念你們從前是外邦人」，他提醒他們是從何等的卑微被帶到國度的至高處，好叫他們不至對那按其恩典甘願賜此於他們的主忘恩。「在肉身上，那被稱為未受割禮的」，外邦人被稱為「未受割禮的」，猶太人被稱為「受割禮的」。「被那稱為受割禮之人所稱的」，那割禮不是藉聖靈行在心裡的。「是人手在肉身上所行的」，即出於人的。
6:25
Quia eratis in illo tempore sine Christo, alienati a conversatione Israel. Quia il!i Christum in multis mysteriis et sacramentis habebant promissum: vos autem idola caeca et muta sequentes, nec in nomine Christum sciebatis, qui Dei populus habebatnr. Et hospites testamentorum. Etiamsi aliqui credebant, proselyti, hoc est, peregrini habebantur: quia extranæerant gentes ab Israel et a Christo. Promissionis spem non habentes. Sicut illi sperab ant promissa Dei quae promiserat Abrah.r, in Christo salutem esse venturam. Et sine Deo in hoc mundo. Multos enim falsos deos sequenles, unum et verum amiserant. Nunc autem in Christo Jesu. Unum estis in corpore ejus, id esi, Ecclesia.
'Because at that time ye were without Christ, alienated from the commonwealth of Israel.' Because they had Christ promised in many mysteries and sacraments: but you, following blind and mute idols, did not even know Christ by name, who were reckoned the people of God. 'And strangers to the covenants.' Even if some believed, they were held as proselytes, that is, as foreigners: for the Gentiles were estranged from Israel and from Christ. 'Having no hope of the promise.' As they hoped for the things God had promised, which he had promised to Abraham, that salvation should come in Christ. 'And without God in this world.' For following many false gods, they had lost the one and true God. 'But now in Christ Jesus.' You are one in his body, that is, the Church.
「因為那時你們與基督無關，在以色列國民以外」，因為他們在許多奧祕與聖禮中已有基督的應許：但你們卻跟從瞎眼啞口的偶像，甚至不曾按名認識基督，儘管你們本被算為神的子民。「並且在諸約上是局外人」，即使有些人相信，也只被當作歸化者，就是外人：因為外邦人與以色列、與基督都是隔絕的。「沒有指望的應許」，正如以色列人指望神向亞伯拉罕所應許的，就是救恩要在基督裡臨到。「活在世上沒有神」，因為他們跟從許多假神，就失去了那獨一真神。「如今卻在基督耶穌裡」，你們在他的身體，就是教會裡，成為一體。
6:26
Vos qui aliquando eratis longe a Deo facti, estis prope. Ita ut Judæis æquaremini. In sanguine Christi. Credite vos ejus sanguine libcra!os, qui vos illis aequavit. Ise enim est pax nostra. Reconciliatio populi utriusque ad invicem, et ad Deum. Qui fecit utraque unum. Gregem. Et medium parietem maceriæ. Medius quasi paries et maceria sepserant: inter utrumque populum onera legis, quæ gentes deterrebant, ne Israelitico populo jungerentur. Ipse paries inimicitia nominatur. Vel certe peccata tam actua ra, quam originalia, quae a Deo separare noscuntur, merito inimicitiae dicuntur. Solvens inimicitias in carne sua, legem mandatorum.
'You who once were far off have been made near.' So that you might be made equal to the Jews. 'By the blood of Christ.' Believe that you were freed by his blood, who made you equal to them. 'For he is our peace.' The reconciliation of both peoples to one another, and to God. 'Who hath made both one.' One flock. 'And the middle wall of partition.' Like a middle wall and partition, the burdens of the law had fenced off the two peoples from each other, which deterred the Gentiles from being joined to the people of Israel. 'That wall is named enmity.' Or certainly sins, both actual and original, which are known to separate from God, are rightly called enmity. 'Abolishing the enmity in his flesh, the law of commandments.'
「你們從前遠離神的人，如今得以親近了」，以致與猶太人同等。「靠著基督的血」，你們當信，是他的血使你們得釋放，是他使你們與他們同等。「因他是我們的和睦」，就是使兩下的百姓彼此並向神和好。「將兩下合而為一」，成為一群。「並拆毀了中間隔斷的牆」，律法的重擔如中間的牆與籬笆，把兩下的百姓彼此隔開，攔阻外邦人與以色列民聯合。「這牆被稱為冤仇」，或者說，那些本罪與原罪，既知能使人與神分離，就理當稱為冤仇。「在他肉身上除掉冤仇，就是那記在律例上的誡命。」
6:27
Hoc est circumcisionis et caeterorum, quae non Dei volunlas, sed populi duritia exigebat. Has inimicitias tulit Dominus, et pacem refudit, legemque evacuans, ut duos conderet in uno novo homine: in quo non soluto interiorem et exteriorem, sed etiam Judæum significat, et Graecum, ut esset omnia in omnibus. Dominus enim sabbati, superstitionem tulit sabbati corpora lis, et quasi medium solvit legis parietem, qui nos ab ea pietate, quae secundum Deum est, decretorum difficultate probibebat: quia impossibile erat gentibus juxta legem Moysi militare Deo. Decretis evacuans, ut duos condat in semetipsum in unum novum hominem. Per fidem solam justificans:
That is, of circumcision and the rest, which not the will of God but the hardness of the people demanded. These enmities the Lord took away, and poured back peace, and voided the law, that he might make two into one new man: in whom he signifies not only the inner and the outer man, but also Jew and Greek, that he might be all in all. For the Lord of the Sabbath took away the superstition of the bodily Sabbath, and, as it were, broke down the middle wall of the law, which by the difficulty of its decrees kept us from that piety which is according to God: because it was impossible for the Gentiles to serve God according to the law of Moses. 'Abolishing it by his decrees, that he might make two into himself into one new man.' Justifying by faith alone:
就是割禮與其餘的規條，這些並非神的旨意所要求，乃是百姓的頑梗所索求的。這些冤仇主已除去，重新賜下和睦，並廢掉律法，好把兩下造成一個新人：在他裡面，他所指的不僅是內在與外在的人，也是猶太人與希臘人，好叫他在萬有中作萬有。因為安息日的主除掉了肉身安息日的迷信，彷彿拆毀了律法中間的牆，這牆藉其律例的難處，攔阻我們達到那合乎神的敬虔：因為外邦人照摩西的律法事奉神本是不可能的。「藉律例將它廢掉，好把兩下在他自己裡面造成一個新人」，唯獨藉信稱人為義：
6:28
et dum decernit, sola moralia ista destruxit, quo non solum exteriorem et interiorem, sed etiam in unum populum christianum ex duobus populis factum. Faciens pacem, et reconciliet ambos in uno corpore Deo. Quia ambo fuerant per peccatum aversi. Per crucem. Per solam fidem crucis, quae neminem deterret. Non enim gravis est, quam subito accipere etiam latro potuit crucifixus, Interficiens inimicitiam. Separationis. In semetipso. In carne sua. Et veniens evangelizavit. Ad hoc venit. Pacem vobis, qui longe fuistis. Gentibus loquitur, quæ longe a leo disce serant: non loco, sed idola colendo. Et pacem his qui prope. Judæis.Quoniam per ipsum habemus. Nemo venit ad Patrem nisi per meAmbo accessum.
and while he decrees, he destroyed those moral precepts alone, whereby not only the outer and the inner man, but even one Christian people made from two peoples. 'Making peace, and that he might reconcile both in one body to God.' Because both had been turned away through sin. 'By the cross.' By faith in the cross alone, which deters no one. For it is not burdensome, since even the crucified thief was able to receive it in a moment. 'Slaying the enmity.' Of separation. 'In himself.' In his own flesh. 'And coming he preached the gospel.' For this he came. 'Peace to you who were far off.' He speaks to the Gentiles, who had departed far from God: not in place, but by worshipping idols. 'And peace to those who were near.' The Jews. 'For through him we have.' No one comes to the Father but through me. 'Both an access.'
當他頒定律例時，只毀去那些道德的規條，藉此不僅使外在與內在的人合一，更使兩下的百姓合成一個基督徒的民族。「成就了和睦，好將兩下藉一個身體與神和好」，因為兩下都曾因罪背離了神。「藉著十字架」，唯獨藉著對十字架的信，這信不使人畏懼。因為它並不沉重，連被釘的強盜也能在片刻間領受。「將冤仇除滅」，就是那隔斷的冤仇。「在他自己身上」，在他的肉身上。「他來傳福音」，他為此而來。「將和平傳給你們遠處的人」，他向外邦人說話，他們曾遠離了神：不是地方上的遠離，乃是因敬拜偶像而遠離。「也傳給那近處的人」，就是猶太人。「因為我們……都藉著他」，若不藉著我，沒有人能到父那裡去。「兩下都得以進到。」
6:29
Populi. In uno spiritu ad Patrem. Unum corpus unum spiritum habet. Ergo jam non estis hospiteS, et advente; sed estis cives sanctorum et domestici Dei. Jam non extranei, nec proselyti: nec enim separavit vos a populo suo, sicut prædixit Isaias: cives ejusdem sunt et originis et habitationis. Superædificati super fundamentum. Fundamentum apostolorum et prophetarum Christus est, qui ciiam lapis dicitur angularis; ut scriptum est: Lapidem quem reprobaverunt ædificantes, duos parietes conjungens et continens. Et fundamentum autem, et summus, quia in ipso et fundatur et consummatur Ecclesia. Apostolorum et prophetarum, ipso summo angulari lapide Christo Jesu.
The peoples. 'In one Spirit unto the Father.' One body has one spirit. 'Therefore ye are no longer strangers and sojourners, but ye are fellow-citizens with the saints and of the household of God.' No longer foreigners, nor proselytes: for he did not separate you from his people, as Isaiah foretold: they are citizens of the same origin and dwelling. 'Built upon the foundation.' The foundation of the apostles and prophets is Christ, who is also called the corner-stone; as it is written: 'The stone which the builders rejected,' joining and holding together two walls. And he is both the foundation and the summit, because in him the Church is both founded and consummated. 'Of the apostles and prophets, Christ Jesus himself being the chief corner-stone.'
指眾百姓。「在一位聖靈裡，得以進到父面前」，一個身體有一個靈。「這樣，你們不再作外人和客旅，乃是與聖徒同國，是神家裡的人了。」不再是外人，也不是歸化者：因為他並未把你們與他的子民分開，正如以賽亞所預言的：他們是同源同住的公民。「被建造在根基上」，使徒與先知的根基就是基督，他也被稱為房角石；正如經上所記：「匠人所棄的石頭」，把兩堵牆連接並維繫在一起。他既是根基，也是頂石，因為教會在他裡面被建立，也在他裡面得以完成。「就是使徒和先知，基督耶穌自己為房角的頭塊石頭。」
6:30
Prophetarum, Nod, non Veteris Testamenti: alioquin priores prophetas nominasse debuerat. In quo omnis ædificatio constructa crescit. Ad comparationem templi Salomonis dicit instrui corpus Christi, id est, Ecclesiam: ut multo majorem habeat munditiam et sanctitatem veritas quam imago. In templum sanctum in Domino. In templo sancto non possunt poni lapides non sanctificati. In quo et vos. Ut et vos sitis Dei habitaculum spiritale, id est, non manu factum. Coædificamini in habitaculum Dei in spiritu. Apostolis et prophetis. CAP. III. Hujus rei. Hujus, quam superius memoravi, quod Filius Dei descendens de cælis, et Judæos et gentes salvaverit, et unum fecerit gregem. Gratia. Dono Dei.
Of the prophets, of the New, not of the Old Testament: otherwise he ought to have named the former prophets first. 'In whom all the building fitly framed together groweth.' By comparison with the temple of Solomon he says that the body of Christ, that is, the Church, is being built: so that the truth may have much greater purity and holiness than the figure. 'Unto a holy temple in the Lord.' In a holy temple unsanctified stones cannot be placed. 'In whom ye also.' That ye also may be a spiritual dwelling-place of God, that is, not made by hand. 'Are built together for a habitation of God in the Spirit.' Upon the apostles and prophets. CHAPTER III. 'For this cause.' For this, which I mentioned above, that the Son of God, descending from heaven, saved both Jews and Gentiles, and made them one flock. 'Grace.' The gift of God.
指先知，就是新約的先知，而非舊約的：否則他當先題到從前的先知。「各房靠他聯絡得合式，漸漸成為……」，他以所羅門的聖殿相比，說基督的身體，就是教會，正在被建造：好叫真理比那預表有更大的潔淨與聖潔。「成為主的聖殿」，未經成聖的石頭不能安放在聖殿中。「你們也……在他裡面」，好叫你們也成為神屬靈的居所，就是非人手所造的。「一同被建造，成為神藉著聖靈居住的所在」，建造在使徒與先知的根基上。第三章。「因此」，就是為了我上文所題的，即神的兒子從天降下，拯救了猶太人與外邦人，使他們合成一群。「恩典」，就是神的恩賜。
6:31
Ego Paulus vinctus Christi Jesu. Sive vinctus catenis, sive vinctus amore Christi, non possum meam, nisi Dominus dederit, facere voluntatem. Quando se vinctum nominat, confirmat Evangel um, ostendens quanta sit spes ejus, pro qua talia pati libenter amplectitur, cum possit apud Judæos ut legis doctor, et magnis divitiis abundare, et summo honore haberi. Pro vobis gentibus. Secundum Evangelium inimici propter vos, qui.t eos unum esse dicebat. Si tamen audistis. Si firmiter retinetis. Dispensationem gratiæ Dei, quce data est mihi in vobis. Quis fidelis servus et prudens, quem constituit Dominus super familiam suam, ut det illi escam in tempore ? Haec est dispensalio praedicationis.
'I Paul, the prisoner of Christ Jesus.' Whether bound with chains, or bound with the love of Christ, I cannot do my own will unless the Lord grants it. When he calls himself a prisoner, he confirms the Gospel, showing how great is his hope, for which he willingly embraces such sufferings, though among the Jews he might, as a teacher of the law, abound in great riches and be held in highest honor. 'For you Gentiles.' According to the Gospel, an enemy for your sake, who declared them to be one. 'If indeed ye have heard.' If ye firmly hold fast. 'The dispensation of the grace of God which is given me toward you.' 'Who then is the faithful and wise servant, whom the Lord hath set over his household, to give them meat in due season?' This is the dispensation of preaching.
「我保羅為基督耶穌被囚的」，無論是被鎖鏈捆綁，還是被基督的愛所繫，若非主准許，我就不能行自己的意思。當他自稱為囚犯時，他堅固了福音，顯明他的盼望何等大，為此他甘願擁抱這樣的苦難，儘管他在猶太人中身為律法教師，本可積聚大財，並受最高的尊榮。「為你們外邦人」，照福音而言，他為你們的緣故成了仇敵，就是他宣告兩下合一的緣故。「如果你們聽見了」，如果你們堅定持守。「神為你們的緣故所賜給我恩典的職分」，「誰是那忠心有見識的僕人，為主人所派管理家裡的人，按時分糧給他們呢？」這就是傳道的職分。
6:32
Diligenter adverte, quod gratiæDei tribuit quod est, ne aliquis de meritis extollatur; et dum sibi tribuit, quod habet, dono Dei exist t ingratus. Quoniam secundum revelat onem notum mihi factum est sacramentum. Judxos et gentes unum esse in Christo, secundum revelationem, non secundum humanam doctrinam. Sicut supra scripsi in brevi prout potestis legentes intelligere. Non quantum ego scribere poteram, sed quantum intelligere valebatis. Prudentiam meam in mysterio Christi. Non in eloquentia sæculari. Quod aliis generationibus non est agnit m filiis hominum. Sciebant quidem antiqui prophetæ gentes esse vocandas; sed nesciebant nullam distantiam futuram inter Judæumet gentilem:
Carefully observe that he attributes to the grace of God what he is, lest anyone be exalted concerning his merits; and while he attributes to himself what he has, he shows himself ungrateful for the gift of God. 'For by revelation was the mystery made known to me.' That Jews and Gentiles are one in Christ, by revelation, not by human teaching. 'As I have written above in brief, as ye may, by reading, understand.' Not as much as I could write, but as much as ye were able to understand. 'My understanding in the mystery of Christ.' Not in worldly eloquence. 'Which in other generations was not made known to the sons of men.' The ancient prophets indeed knew that the Gentiles were to be called; but they did not know that there would be no distinction between Jew and Gentile:
當仔細留意，他把自己的所是歸於神的恩典，免得有人因自己的功勞而自高；而人若把自己所有的歸於自己，就對神的恩賜忘恩負義了。「用啟示使我知道福音的奧祕」，就是猶太人與外邦人在基督裡合一，這是藉啟示，而非藉人的教訓。「正如我以前略略寫過的，你們念了，就能曉得」，不是照我所能寫的那麼多，乃是照你們所能領會的。「就能曉得我深知基督的奧祕」，不在乎世上的口才。「這奧祕在別的世代沒有叫人知道」，古時的先知固然知道外邦人要蒙召；但他們不知道猶太人與外邦人之間將毫無分別：
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sive non ut homines prophetae loquebantur. Sicuti nunc revelatum est sanctis apostolis ejus et prophatis. Prophetis Novi Testamenti, quibus nunc asserit revelatum. In spiritu. Per spiritum. Esse gentes cohæredes. Non solum cohæredes, quod potest esse diversi generis: nec solum corporales, quia possunt ejusdem generis filii, non ejusdem esse in hæreditate substantiæ. Sed et concorporales, et comparticipes promissionis in Christo Jesu. Unius corporis. Per Evangelium, cujus factus sum minister. Omnibus innotescit, proprie hoc mihi donum collatum esse. Secundum donum gratiæ Dei, quæ data est mihi. Non secundum meritum meum: unde cognoscamus non de meritis gloriandum, quia donum gratis datur.
or the prophets did not speak as mere men. 'As it is now revealed unto his holy apostles and prophets.' The prophets of the New Testament, to whom he now asserts it was revealed. 'By the Spirit.' Through the Spirit. 'That the Gentiles should be fellow-heirs.' Not only fellow-heirs, for that can be of a different kind: nor only of the same body, for sons of the same kind can be, yet not sharers of the same substance in the inheritance. 'But of the same body, and partakers together of his promise in Christ Jesus.' Of one body. 'Through the Gospel, whereof I am made a minister.' It is made known to all that this gift was particularly conferred on me. 'According to the gift of the grace of God, which is given unto me.' Not according to my merit: whence let us recognize that we ought not to glory in merits, since the gift is given freely.
或者說，先知並非以凡人的身分說話。「正如今日藉著聖靈啟示他的聖使徒和先知一樣」，就是新約的先知，他現今聲稱這奧祕已向他們啟示。「藉著聖靈」，就是憑聖靈。「這奧祕就是外邦人……同為後嗣」，不僅是同為後嗣，因為這可以是不同種類的：也不僅是同體，因為同種的兒子可以有，卻未必在產業上同享同一份基業。「乃是同為一體，在基督耶穌裡藉福音同蒙應許」，成為一個身體。「我作了這福音的執事」，眾人都知道，這恩賜是特別賜給我的。「這是照神運行的大能所賜我的恩典」，不是照我的功勞：由此我們當認識，我們不當以功勞誇口，因為恩賜是白白賜下的。
6:34
Secundum operationem virtutis ejus. Cujus virus me confortavit: sive per virtutes Evangelium confirmatur. Mihi enim omnium sanctorum minimo data est gratia hmc in gentibus. Est ergo inter sanctos minimus, id est, extremus secundum ordinem, et maximus per gratiam. Quamvis enim se humiliaverit, tamen est opus in quo se humiliat unusquisque. Evangelizare. Annuntiare divitias futuræ hæreditatis. Investigabiles divitias Christi. Investigabiles per se humano sensui, non revelationi divinae. Et illuminare omnes, quæ sit dispensatio sacramenti éabsconditi. Ut Judæos et gentes sacramenti hujus docerem rationem. A sæculis in Deo. A prioribus sæculis intra Deum, hoc est, ipsi soli notum erat.
'According to the working of his power.' Whose power strengthened me: or the Gospel is confirmed by miracles. 'Unto me, who am less than the least of all saints, is this grace given, to preach among the Gentiles.' He is therefore the least among the saints, that is, last in rank, and greatest through grace. For although he humbled himself, yet there is a work in which each humbles himself. 'To preach.' To announce the riches of the future inheritance. 'The unsearchable riches of Christ.' Unsearchable in themselves to human sense, but not to divine revelation. 'And to enlighten all men, what is the dispensation of the hidden mystery.' That I might teach both Jews and Gentiles the meaning of this mystery. 'From the ages in God.' From former ages within God, that is, known to him alone.
「照著他運行的大能」，就是他的能力堅固了我：或者說福音是藉神蹟得以證實。「我本來比眾聖徒中最小的還小，然而他還賜我這恩典，叫我在外邦人中傳道」，因此他在聖徒中為最小，就是按次序而言為末後，卻藉恩典為至大。因為他雖自我謙卑，然而各人謙卑自己時，總有其所行之工。「傳道」，就是宣揚將來基業的豐富。「基督那測不透的豐富」，就其本身而言，人的悟性測不透，卻非神的啟示測不透。「又使眾人都明白，這歷代……隱藏之奧祕是如何安排的」，好叫我把這奧祕的道理教導猶太人與外邦人。「從創世以來藏在神裡面」，就是從先前的世代在神裡面，即唯獨神所知的。
6:35
Qui omnia creavit. Et Judæos, et gentes: sive omnem creaturam, contra Marcionem. Ut innotescat principatibus, et potestatibus in coelestibus. Ut per me his, qui rebus coelestibus per omnem Ecclesiam principantur, multiformis Dei gratia innotescat. Per Ecclesiam multiformis sapientia Dei, secundum præfinitionem sæculorum, quam fecit in Christo Jesu Domino nostro. Quae præfinivit, ut hoc tempore, quando homines aliter salvari non poterant, sola fide Christi salvarentur. In quo habemus fiduciam et accessum in confidentia. Non per nostram justitiam hahemus fiduciam et accessum ad Deum; sed in eo cujus fides nobis peccata dimisit. Per fidem ejus.
'Who created all things.' Both Jews and Gentiles: or every creature—against Marcion. 'That it might be made known to the principalities and powers in the heavenly places.' That through me the manifold grace of God might be made known to those who rule over heavenly things throughout the whole Church. 'Through the Church, the manifold wisdom of God, according to the eternal purpose which he made in Christ Jesus our Lord.' Which he predetermined, that at this time, when men could not otherwise be saved, they should be saved by faith in Christ alone. 'In whom we have boldness and access with confidence.' Not through our own righteousness do we have boldness and access to God; but in him whose faith has forgiven us our sins. 'Through faith in him.'
「創造萬物的」，就是猶太人與外邦人：或指一切受造之物——這是駁斥馬吉安。「為要藉著教會使天上執政的、掌權的知道」，好叫神那百般的恩典藉著我，向那些在整個教會中掌管天上之事者顯明。「藉著教會使……知道神百般的智慧，這是照他在我們主基督耶穌裡所定的旨意」，他所預定的，是要在此時，當人別無他法可得救時，唯獨藉著對基督的信而得救。「我們……在他裡面……坦然無懼，篤信不疑地來到神面前」，我們坦然無懼並得以進到神面前，不是憑我們自己的義，乃是在那位藉其信赦免我們罪過的主裡面。「藉著信靠他。」
6:36
Audi fidem ejus, et noli hoc tibi arrogare, quod do tuo habeas fidem, nisi ab illo datam. Propter quod peto, ne deficiatis in tribulationibus meis pro vobis, quæ est gloria vestra. Ne me audientes sine causa, et impune claudi, et contumeliis affici, ad Deum non peninere putetis meam injuriam; sed magis gloriari debetis, intelgentes, me tanta sine fructu pati non posse, quia remunerationem in futurum retribuit. Hujus rei gratia, flecto genua mea ad Patrem Domini nostri Jesu Christi. Ex quo omnis paternitas in cælis et in terra nominatur. Ex quo omnis paternitas nomen accepit; sive ex quo omnis res paternitas nominatur:
Hear his faith, and do not arrogate this to yourself, that you have faith of your own, unless it be given by him. 'Wherefore I ask that ye faint not at my tribulations for you, which are your glory.' Lest, hearing that I am imprisoned and afflicted with insults without cause and with impunity, ye think that my injury does not pertain to God; but rather ye ought to glory, understanding that I cannot suffer such things without fruit, since he will render recompense in the future. 'For this cause I bow my knees unto the Father of our Lord Jesus Christ.' 'Of whom all fatherhood in heaven and on earth is named.' Of whom all fatherhood has received its name; or of whom every thing is named as fatherhood:
當聽他的信，不要僭妄地以為你有自己的信，除非那信是他所賜的。「所以我求你們，不要因我為你們所受的患難喪膽，這原是你們的榮耀」，免得你們聽見我無故被囚、受盡凌辱而無人問罪時，就以為我所受的傷害與神無關；反倒你們應當誇耀，明白我受這樣的苦不至徒然無果，因為他將來必施報償。「因此，我在父面前屈膝，就是我們主耶穌基督的父」，「天上地上的各家都是從他得名」，眾家的名分都是從他得的；或者說萬有的名分都是從他而稱為家的：
6:37
quia cum ille nobis pater primus et vcrus sit, ab ilius nomine derivatur, a quo Patres alii appellantur. Ut det vobis secundum divitias gloriæ suæ. Ut vos per illnminationem scientiæ divitiarum suae gloriæ confirmet. Virtute corroborari per Spiritum ejus. Sapientiæ et protectionis suae. In interiori homine habitare Christum per fidem in cordibus vestris. Ubi interior homo per fidem robustus est, ibi habitat Christus, non ubi exterior saginatus. In charitate. Ut cum cognitis ejus beneficiis diligatis. Radicati et fundati, ut possitis comprehendere. Ut ex omni parte magnitudine scientiæ comprehendere valeatis. Cum omnibus sanctis. Quæris apud malos sapientiam, et non invenies.
for since he is our first and true Father, from his name it is derived, from whom other fathers are called fathers. 'That he would grant you according to the riches of his glory.' That he may strengthen you through the illumination of the knowledge of the riches of his glory. 'To be strengthened with might through his Spirit.' Of his wisdom and protection. 'That Christ may dwell in the inner man through faith in your hearts.' Where the inner man is made strong through faith, there Christ dwells, not where the outer man is fattened. 'In charity.' That, when his benefits are known, ye may love him. 'Rooted and grounded, that ye may be able to comprehend.' That from every side ye may be able to comprehend the greatness of knowledge. 'With all the saints.' Thou seekest wisdom among the wicked, and shalt not find it.
因為他既是我們首要且真實的父，別的父被稱為父，其名分都是從他的名而來的。「求他按著他豐盛的榮耀」，好叫他藉著他榮耀豐富之知識的光照堅固你們。「藉著他的靈，叫你們心裡的力量剛強起來」，就是他智慧與保護的靈。「使基督因你們的信，住在你們心裡」，內在的人在哪裡因信而剛強，基督就住在哪裡，而非住在外在之人肥壯之處。「在愛心裡」，好叫你們既認識他的恩惠，就愛他。「叫你們的愛心有根有基，……能……明白」，好叫你們從各方面都能明白知識的浩大。「和眾聖徒一同」，你在惡人中尋求智慧，卻找不到。
6:38
Quæ sit latitudo, et longitudo, et sublimitas, et profundum. Quidam dicunt quod latitudo spatiosa via intelligitur; longitudo, viia æterna; sublimitas, cœlum; profundum, inferna; ut scilicet horum omnium notitiam habentes, sciant quid eligant, quid refulent. Item aliter: in latitudine, bona opera charitatis; in longitudine, perseverantiam boni usque in finem; in altitudine, spem cælestium præmiorum; in profundo, inscrutabilia judicia Dei, unde ista gratia in homines venit, et honc intellectum coaptat sacramento crucis, Longitudo, ut longanimitate pro charitatis latitudine molestiae tolerentur. Altitudo, æternum præmium, Profundum, unde gratuita gritia Dei secundum se?
'What is the breadth, and length, and height, and depth.' Some say that by breadth is understood the spacious way; by length, the eternal way; by height, heaven; by depth, hell; namely, that having knowledge of all these, they may know what to choose and what to shun. Again, otherwise: in breadth, the good works of charity; in length, perseverance in good even unto the end; in height, the hope of heavenly rewards; in depth, the inscrutable judgments of God, whence this grace comes upon men, and he fits this understanding to the mystery of the cross. Length, that by long-suffering troubles may be borne for the breadth of charity. Height, the eternal reward. Depth, whence the free grace of God according to the
「何等長闊高深」，有人說「闊」乃指寬廣之路；「長」指永遠之路；「高」指天堂；「深」指地獄；就是說，人既知這一切，便能曉得當選擇甚麼，當躲避甚麼。又有別解：在「闊」上是愛心的善工；在「長」上是行善到底的堅忍；在「高」上是對天上賞賜的盼望；在「深」上是神那測不透的判斷，這恩典是從此臨到世人的，他把這領會與十字架的奧祕相配。「長」，就是以恆忍為愛的廣闊而承擔患難。「高」，就是永遠的賞賜。「深」，就是神那白白的恩典按著……
6:39
cretum voluntatis ejus existit. Scire etiam '.peremit nentem scientiæ charitatem Christi. Supereminet scientiae charitas Christi, ut ex ipsa nascatur, sicut radicem supereminet fructus. Ut impleamini in omnem plenitudinem Dei. Ut perficiamini in omnibus Christi vir tutibus. Ei autem qui potens est omnia facere superabundanter quam petimus aut intelligimus. Frequenter majora tribuit non solum quam petimus, sed etiam intelligimus. Secundum virtutem qUæ operatur in nobis. Ex virtute signorum hoc intelligimus, quæ operatur in nobis: vel quidquid boni per nos agitur, ipso operatur in nobis. Ipsi gloria in Ecclesia. Nos enim non habemus unde gloriari. In Christo Jesu in omnes generationes.
the decree of his will exists. 'And to know also the charity of Christ, which surpasseth knowledge.' The charity of Christ surpasses knowledge, so that from it knowledge is born, just as the fruit surpasses the root. 'That ye may be filled unto all the fulness of God.' That ye may be perfected in all the virtues of Christ. 'Now unto him who is able to do all things superabundantly beyond what we ask or understand.' Frequently he bestows greater things not only than we ask, but even than we understand. 'According to the power that worketh in us.' From the power of signs we understand this, which works in us: or whatever good is done through us, he himself works it in us. 'Unto him be glory in the Church.' For we have nothing whereof to glory. 'In Christ Jesus throughout all generations.'
他旨意的命定而存在。「並要知道基督的愛，是過於人所能測度的」，基督的愛超越知識，以致知識由此而生，正如果子超越根子一樣。「便叫神一切所充滿的，充滿了你們」，好叫你們在基督一切的美德上得以完全。「神能照著……格外充充足足地成就一切，超過我們所求所想的」，他常賜下更大的，不僅超過我們所求的，甚且超過我們所想的。「照著運行在我們心裡的大能」，我們從神蹟的能力領會這事，就是那運行在我們裡面的大能：或者凡藉我們所行的善，都是他在我們裡面運行的。「願他在教會中……得著榮耀」，因為我們無可誇耀之處。「在基督耶穌裡，直到世世代代。」
6:40
Quia veniens Christus congregavit Ec? clesiam ad gloriam Dei. Sæculi. Immensa beneficia immensis laudibus celebranda sunt. Sæculorum. Amen. Hucusque de mysterio Incarnationis Christi, et de vocatione gentium, et unitate cum Judaeis per Evangelium facta; ejus myslerium ipse suscepit, ut per omnia per gratiam Dei verbo et oratione sua eos exhibere perfectos edocuit. CAP. IV. Obsecro itaque vos, ego vinctus in Domino, ut digne ambuletis vocatione qua vocati estis. Ego vos rogo, qui vestri causa sum vinclus, ut vos Ici filios agnoscentes digne tanto honore conversemini: quia unaquæque dignitas hahet propria instituta, quibus agnoscitur, et mentis, et corporis, ne ficta sit.
Because Christ, coming, gathered the Church unto the glory of God. 'Of the age.' Immeasurable benefits are to be celebrated with immeasurable praises. 'Of ages. Amen.' Thus far concerning the mystery of Christ's Incarnation, and the calling of the Gentiles, and their union with the Jews accomplished through the Gospel; he himself undertook its mystery, that through all things, by the grace of God, he taught by his word and prayer to present them perfect. CHAPTER IV. 'I beseech you therefore, I the prisoner in the Lord, that ye walk worthily of the calling wherewith ye are called.' I ask you, who am a prisoner for your sake, that ye, recognizing yourselves as sons of God, may conduct yourselves worthily of so great an honor: because each dignity has its own institutes by which it is recognized, both of mind and of body, lest it be feigned.
因為基督降臨，聚集了教會歸於神的榮耀。「世代的」，無量的恩惠當以無量的頌讚來歌頌。「歷世歷代的。阿們。」至此論到基督道成肉身的奧祕，並外邦人的蒙召，以及藉福音所成就他們與猶太人的聯合；他親自承擔了這奧祕，好在凡事上藉神的恩典，以言語和禱告，教導使他們得以完全。第四章。「我為主被囚的勸你們，行事為人就當與蒙召的恩相稱」，我這為你們的緣故被囚的求你們，願你們既認自己為神的兒子，就當以配得如此大尊榮的方式行事：因為每一種尊榮都有其憑以辨認的規範，兼及心思與身體，免得是虛假的。
6:41
Cum omni humilitate, et mansuetudine. Humilitas nihil sibi vindicat: mansuetus nihil nocet, nulli malun pro malo reddit. Cum patientia supportantes invicem in charitate. Et philosophi sufferunt, sed non in charilaLe, nec propter Deum; sed propter laudem humanam. Nos vcro non ut laudemur, sed ut ille quem sustinemus proficiat, non cum dolore, sed cum amore sufferamus. Solliciti servare unitatem spiritus in vinculo pacis. Per vinculum pacis unitas sancti Spiritus retinetur, quem unum omnes accipimus, et ubicunque unitas et concordia est, ibi Spiritum sanctum ejusque donum esse non dubitemus.
'With all humility and meekness.' Humility claims nothing for itself: the meek man harms no one, renders no evil for evil to anyone. 'With patience supporting one another in charity.' The philosophers too endure, but not in charity, nor for God's sake; but for human praise. But we ought to endure, not that we may be praised, but that he whom we bear with may profit, enduring not with grief, but with love. 'Careful to keep the unity of the Spirit in the bond of peace.' Through the bond of peace the unity of the Holy Spirit is retained, whom we all receive as one; and wherever there is unity and concord, there let us not doubt that the Holy Spirit and his gift is present.
「凡事謙虛、溫柔」，謙卑不為自己爭取甚麼：溫柔的人不害人，不以惡報惡。「忍耐，用愛心互相寬容」，哲學家也能忍受，卻不是在愛心裡，也不是為神的緣故；乃是為求人的稱讚。但我們忍受，不是為叫自己受稱讚，乃是為叫我們所寬容的人得益處，我們忍受不帶憂苦，乃帶著愛。「用和平彼此聯絡，竭力保守聖靈所賜合而為一的心」，藉和平的聯絡，聖靈合一的心得以保守，這聖靈是我們眾人同領受的，凡有合一與和睦之處，我們不必懷疑那裡就有聖靈及其恩賜同在。
6:42
Ubi autem discordia et dissensio, ibi spiritus contrarius, id est, operatio antichristi, qui jam my sterium operatur iniquitatis. Unumcorpus, et unus spiritus, licus vocati estis in una spe vocationis vestræ. Unum consensum debet habere in uno corpore omnium comrago membrorum, quæ ad unam spem sunt vocata. Potest contra illos dici, qui sibi licere putant peccare, et aliis non licere: cum et ipsi in uno corpore baptizati, eumdem Spiritum acceperint: et cætera quae sequuntur. Unus Dominus, una fides Una omnium fides, in qua omnes credidists. Unum baptisma, unus Deus. Cognoscant haeretici qui rebaptizant. Et Pater omnium. Omnium etiam gentium credentium, non solum Judæorum.
But where there is discord and dissension, there is a contrary spirit, that is, the operation of Antichrist, who already works the mystery of iniquity. 'One body, and one Spirit, as ye are called in one hope of your calling.' All the members joined together in one body ought to have one consent, being called to one hope. It can be said against those who think it lawful for themselves to sin, but not for others: since they too, baptized in one body, have received the same Spirit: and the rest that follows. 'One Lord, one faith.' One faith of all, in which we all have believed. 'One baptism, one God.' Let the heretics who rebaptize take note. 'And Father of all.' Of all believing Gentiles too, not only of the Jews.
但哪裡有紛爭與分裂，那裡就有相反的靈，就是敵基督的運行，他已在暗中運行不法的隱意。「身體只有一個，聖靈只有一個，正如你們蒙召同有一個指望」，凡在一個身體裡聯絡的肢體，都當有一個心志，因為都蒙召歸於一個指望。可以此駁斥那些以為自己可以犯罪、別人卻不可的人：因為他們也在一個身體裡受洗，領受了同一位聖靈：以及下文所述。「一主，一信」，眾人共有一信，我們眾人都因這信而信了。「一洗，一神」，那些重新施洗的異端當知警戒。「就是眾人的父」，也是一切相信之外邦人的父，不僅是猶太人的父。
6:43
Qui super omnes, et per omnia et in omnibus nobis. Super omnes virtutes, quia omnipotens per omuia opera sua, quia immensus in omnibus Christianis secundum sanctificationem habitare dignatur. Unicuique autem nostrum data est gratia. Non multa sunt corpora, sed membra diversa per varietatem gratiarum. Secundum mensuram. Secundum mensuram suæ donationis, et discretionem largitatis suæ: mensuram, fidem. Donationis Christi: propter quod dicit. Dona illius sunt, ut et præparemur uuicuique gratiæ, et quomodo vult ipse dispensat. Cognoscamus dona, non præsumamus de meritis. Ascendens in altum captivam duxit captivitatem, dona dadit hominibus.
'Who is above all, and through all, and in us all.' Above all powers, because he is omnipotent through all his works; because he is immeasurable in all Christians, whom he deigns to indwell according to their sanctification. 'But to every one of us is given grace.' There are not many bodies, but diverse members through the variety of graces. 'According to the measure.' According to the measure of his giving, and the distinction of his bounty: the measure being faith. 'Of the gift of Christ: wherefore he saith.' They are his gifts, that we may both be prepared for each grace, and he dispenses as he himself wills. Let us acknowledge the gifts, and not presume upon merits. 'Ascending on high, he led captivity captive, he gave gifts unto men.'
「就是超乎眾人之上，貫乎眾人之中，也住在眾人之內」，超乎一切權能之上，因他藉其一切作為而全能；因他在一切基督徒裡是無可測度的，他甘願按其成聖住在他們裡面。「我們各人蒙恩」，身體不是多個，乃是藉恩賜的種類而有不同的肢體。「都是照……的度量」，是照他所賜的度量，並他慷慨施予的分量：這度量就是信。「基督所量給各人的恩賜，所以經上說」，這些是他的恩賜，好叫我們既為各樣恩典有所預備，他就照自己的意思分派。我們當承認這些恩賜，不當自恃功勞。「他升上高天的時候，擄掠了仇敵，將各樣的恩賜賞給人。」
6:44
Quos diabolus captivos tenebat in mortem, Christus captivavit ad vitam, caput nostrae naturæ sursum vehendo. Quod autem ascendit, quid est, niti quia et descendit primum. Exponit cur dcatur ascendere, qui ubique est, secundum formam scilicet servi, ad quam non localiter descendere est, sed dignanter. Nam qui secundum deitatem ubique esi, quo ascendit, vel descendit ? Corpus enim Domini, in quo passus est et resurrexit, uno loco esse potest: veritas ejus et divinitas ubique esi. In inferiores partes terræ ? Ergo sub terra est infernus. Qui descendit, ipse est et qui ascendit suver omnes cælos, ut adimpleret enmia.
Those whom the devil held captive unto death, Christ took captive unto life, bearing upward the head of our nature. 'Now that he ascended, what is it, but that he also first descended.' He explains why he is said to ascend, who is everywhere—namely, according to the form of a servant, to which he descended not by place, but by condescension. For he who according to his deity is everywhere, whither does he ascend or descend? For the body of the Lord, in which he suffered and rose again, can be in one place: his truth and divinity are everywhere. 'Into the lower parts of the earth?' Therefore hell is beneath the earth. 'He that descended is the same also that ascended above all heavens, that he might fill all things.'
魔鬼曾把人擄去至死，基督卻把人擄回得生，將我們本性的元首往上高舉。「既說升上，豈不是先降下嗎」，他解釋那無所不在者為何說是升上——就是按其僕人的樣式而言，他降到這樣式不是憑地方，乃是憑俯就。因為那按其神性無所不在者，往哪裡升，往哪裡降呢？因為主的身體，就是他在其中受苦復活的身體，能在一個地方：他的真實與神性卻無所不在。「降在地下麼」，可見陰間是在地底下。「那降下的，就是遠升諸天之上要充滿萬有的。」
6:45
Qui descendit cum anima in infernum, ipse cum anima et corp ore ascendit ad coelos, ut impleret omnia quae scripta sunt. Et ipse dedit quosdam quidem apostolos. Contra Arianos, quod una est Filii cum Patre operatio; nam ad Corintbios Deum Patrem dicit posuisse primo apostolos, secundo prophetas. Hic vero Christum eos dedisse commemorat. Quosdam autem prophetas. Novi Testamenti. Alios vero evangelistas. Omnis apostolus evangelista, non tamen omnis evangelista apostotus: sicut Philippus, qui erat unus ex septem. Alios autem pastore. et doctores. Pastores sunt sacerdotes, doctores omnes qucunque sunt idonei ad alios instruendos.
He who descended with his soul into hell, the same ascended with soul and body into the heavens, that he might fulfill all things that were written. 'And he himself gave some indeed apostles.' Against the Arians, that the operation of the Son with the Father is one; for to the Corinthians he says that God the Father appointed first apostles, secondly prophets. But here he records that Christ gave them. 'And some prophets.' Of the New Testament. 'And others evangelists.' Every apostle is an evangelist, yet not every evangelist is an apostle: as Philip, who was one of the seven. 'And others pastors and teachers.' The pastors are the priests, the teachers all those whosoever are fit to instruct others.
那帶著靈魂降入陰間的，就是那帶著靈魂與身體升入諸天的，好叫他成就一切所記的事。「他所賜的，有使徒」，這是駁斥亞流派，證明子與父的運行是一致的；因為他向哥林多人說神父設立第一是使徒，第二是先知。但這裡他記載基督賜下他們。「有先知」，就是新約的先知。「有傳福音的」，凡使徒都是傳福音的，然而傳福音的未必都是使徒：如腓利，他是七人之一。「有牧師和教師」，牧師就是祭司，教師就是一切適合教導他人的人。
6:46
Omnes crgo pastores etiam doctores [Supp., non autem omnes doctores] etiam pastores. Ad consummationem sauciorum, in opuM ministerii, in ædificationem corporis Christi. Hos omnes posuit ad hoc ut ædificent Ecclesiam, quæ corpus est Christi, et omnes ad fidei perceptionem adducant. Donec occurramus omnes in unitatem fidei et agnitioni, Filii Dei. Volo esse omnes homines sicut me: ille qui agnovit Filium Dei, non repugnat contra præspta Dci, nec committit capitalia, nec detendit mala sua; quod tunc fiet, quando fuerit omnia in omnihus Christus: ct omne schisma, vel contentio mortis carmsque distesserit, ut voce libera dicant justi: Ubi est, mors, cententio tua ? et reliqua. In virum perfectum.
All pastors therefore are also teachers [supply: but not all teachers are] also pastors. 'For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.' He appointed all these for this, that they might edify the Church, which is the body of Christ, and lead all to the reception of faith. 'Till we all come into the unity of faith and knowledge of the Son of God.' I would that all men were as I am: he who has acknowledged the Son of God does not resist against the precepts of God, nor commit capital sins, nor defend his own evils; which shall then come to pass, when Christ shall be all in all: and every schism or contention of death and flesh shall have departed, so that the just may say with free voice: 'O death, where is thy contention?' and the rest. 'Unto a perfect man.'
所以一切牧師也都是教師〔補：但並非一切教師都〕也是牧師。「為要成全聖徒，各盡其職，建立基督的身體」，他設立這一切，是要他們建立教會，就是基督的身體，並引領眾人領受信德。「直等到我們眾人在真道上同歸於一，認識神的兒子」，我願眾人都像我一樣：認識神兒子的人不抗拒神的誡命，不犯滔天大罪，也不為自己的惡辯護；這要在基督成為萬有中的萬有時實現：那時一切死亡與肉體的分裂或紛爭都要離去，好叫義人得以自由地說：「死啊，你的紛爭在哪裡？」等等。「得以長大成人。」
6:47
Sicut Christus. Qui enim dicit se in Christo manere, debet sicut ille ambulavit et ipse ambulare. In mensuram atatis plenitudinis Christi. Ut non annorum ejus ætatem, sed plenitudinis innitemur, fidei ejus perfectionem teneamus. Ut jam non simus parvuli fiuctuantes, et circumferamur omni vento doctrinæ. Ut non simus ignurantes, neque dubii, neque vacillantes, et more imperiti gubernatoris, omni venio nostræ mentis vela pandamus, ut facile nnufragemus, aut ad portum minime veniamus. In nequitia hominum. Nequitia humana et astutia a fidei recto cursu detorquent ques decipiunt. In astutia ad circumventionem erroris.
'As Christ.' For he who says he abides in Christ ought himself also to walk even as he walked. 'Unto the measure of the stature of the fulness of Christ.' That we may lean not upon the measure of his years, but of his fulness—that we may hold the perfection of his faith. 'That we may be no more children, tossed to and fro, and carried about with every wind of doctrine.' That we may not be ignorant, nor doubtful, nor wavering, and, like an unskilled pilot, spread the sails of our mind to every wind, so as easily to be shipwrecked, or to come not at all to the harbor. 'In the wickedness of men.' Human wickedness and cunning turn from the right course of faith those whom they deceive. 'In cunning craftiness for the circumventing of error.'
「正如基督」，因為凡說自己住在基督裡的，就當照他所行的去行。「滿有基督長成的身量」，好叫我們所倚靠的，不是他年歲的度量，乃是他豐滿的度量——好叫我們持守他信德的完全。「使我們不再作小孩子，中了……被一切異教之風搖動，飄來飄去」，好叫我們不至無知、不至疑惑、不至動搖，也不至像不熟練的舵手，向每一陣風張開我們心思的帆，以致容易翻船，或根本到不了港口。「就是人的詭詐」，人的邪惡與狡猾把被其欺騙的人從信德的正路上轉離。「用……法術……使人上當。」
6:48
Errantibus remedium facile promittentes, permanere faciunt in errore, sive remed um erroris sui putant, si plures faciant secum errare. Veritatem autem fucientes in charitate, crescamus in illo. Omnia in veritate propter charitatem Christi, et nihil in hypocrisi facientes. Pcr omnia qui est caput Christus. In ipsius perfectione ex omni parte crescamus. Ex qua totum corpus compactum et connexum per omnem juncturam subministrationis secundum operationem. Ex capite compactum et connexum corpus per omnem subjectionem operationis cresci', dum se alterutrum ædificant diligendo;
Promising an easy remedy to those who err, they cause them to remain in error, or think it a remedy for their own error if they make more people err along with them. 'But doing the truth in charity, let us grow up in him.' Doing all things in truth for the sake of Christ's charity, and doing nothing in hypocrisy. 'In all things, who is the head, Christ.' Let us grow up in his perfection from every side. 'From whom the whole body, fitly joined together and compacted by that which every joint supplieth, according to the working.' From the head the body, joined together and compacted, grows through every subjection of operation, while they edify one another by loving;
他們向迷誤者應許容易的解藥，卻使他們留在錯謬中，或以為引更多人與自己一同迷誤，便是醫治自己錯謬的解藥。「唯用愛心說誠實話，……在……他……漸漸增長」，就是為基督的愛，凡事憑真誠，毫不虛偽而行。「連於元首基督，在凡事上」，好叫我們從各方面在他的完全上漸漸增長。「全身都靠他聯絡得合式，百節各按各職，照著各體的功用」，這身體從元首聯絡合式，藉各樣功用的順服而增長，彼此以愛建立；
6:49
ita ut unumquodque membrum in sua mensura augeatur, hoc est, ut qui est oculus, in eorum numero crescat, qui oculi officium gerunt, et singula suo loco membra proficiant. In mensuram uniuscujusque membri, augmentum corporis facit in æd ficationem sui in charitate. Dum singula membra crescunt, majus efficitur corpus, dum se alterutrum membra in charitate aedificant. Hoc igitur dico et testificor in Domino. Quod superius obsecrat, hic Domini obtestatione constringit. Ut jam non ambuletis sicut gentes ambulant. Nolo, ait,;olo vos esse nomine Christianos, Deum ore confitentes, operibus denegare;
so that each member may increase in its own measure, that is, that he who is an eye may grow in the number of those who perform the office of the eye, and that the individual members may make progress each in its own place. 'By the measure of each single member, it maketh increase of the body unto the edifying of itself in love.' While the individual members grow, the body is made greater, while the members edify one another in love. 'This therefore I say and testify in the Lord.' What he besought above, here he binds fast with the Lord's attestation. 'That ye henceforth walk not as the Gentiles walk.' I would not, he says, that ye be Christians in name, confessing God with the mouth but denying him by your works;
好叫各肢體按其自己的度量增長，就是說，作眼的當在盡眼職分之人的數目中增長，各肢體當各在其位上長進。「照著各體的度量……使身體漸漸增長，在愛中建立自己」，當各肢體漸漸增長時，身體就變得更大，因各肢體在愛中彼此建立。「所以我……在主裡……說這話，且鄭重的說」，他上文所懇求的，這裡以主的見證緊緊約束。「你們行事不要再像外邦人」，他說，我不願你們僅在名義上作基督徒，口裡承認神，行為卻否認他；
6:50
sed quantum inter diabolum distat et Deum, tanta differentia debent filii Dei a filiis diaboli, noni solum nomine, sed etiam operibus separari; ne Deum labiis honorantes, cordc, hoc est affectu et timore longius absistamus, et dicatur de nobis: Sine causa colunt me, hoc est, nullos ex mea cu!tura capiunt fructus. In vanitate sensus sui. Vani sunt omnes homines, quibus non est scientia Dei. Tenebris obscuratum habentes intellectum. Habentes quidem naturalem intellectum, sed ignorantiae tenebris obscuratum, ita ut pro Deo idola venerentur; nos vero econtrario scientiæ lumine dono gratiae iflustratum. Alienati a vita Dei. Illi ideo a vita Dei alienati sunt, quia igno rant Deum.
but as far as the devil is distant from God, by so great a difference ought the sons of God to be separated from the sons of the devil, not only in name, but also in works; lest, honoring God with the lips, we stand far off in heart, that is, in affection and fear, and it be said of us: 'In vain do they worship me,' that is, they gather no fruits from my worship. 'In the vanity of their mind.' All men are vain in whom there is not the knowledge of God. 'Having the understanding darkened.' Having indeed a natural understanding, but darkened by the shadows of ignorance, so that they venerate idols in place of God; but we, on the contrary, having it illuminated by the light of knowledge through the gift of grace. 'Alienated from the life of God.' They are alienated from the life of God for this reason, that they know not God.
反倒魔鬼與神相距多遠，神的兒子就當與魔鬼的兒子有多大的分別，不僅在名義上，也在行為上分別出來；免得我們口裡尊敬神，心裡，就是在情感與敬畏上，卻遠離他，以致有人論我們說：「他們敬拜我也是枉然」，就是說，他們從我的敬拜得不著果子。「存虛妄的心」，凡沒有神知識的人都是虛妄的。「心地昏昧」，他們固然有天然的悟性，卻被無知的黑暗遮蔽，以致敬拜偶像代替神；但我們卻相反，藉恩典的恩賜被知識的光照亮。「與神所賜的生命隔絕了」，他們與神的生命隔絕，是因為他們不認識神。
6:51
Vos autem qui cognovistis Deum, sequi debetis. Per ignorantiam quæ est in illis. Notandum, quia idololatriam ignorantia generavit. Propter cæcitaem cordis ipsorum. Excsecatum est insipicns cor eorum dicentium: Non est Deus. Qui desperantes. Desperantes pœnam impiorum, et præmium esse justorum, vel de futura vita Semetiptos tradiderunt impudicitiæ. Necesse est, ut qui de futura desperant v præsentibus hæreant voluptatibus, sicut in libro Sapientiæ dicitur ex persona eorum qui animam in aere solvi præsumpserant: Venite et fruamur bonis quæ sunt, et caetera. In operationem immunditiæ omnis, in avaritiam. Omnia crimina avaritiæ nomine comprebendit. Vos autem non ita didicistis Christum.
But you who have known God ought to follow him. 'Through the ignorance that is in them.' Note that ignorance begot idolatry. 'Because of the blindness of their heart.' The foolish heart of those who say 'There is no God' is blinded. 'Who despairing.' Despairing that there is punishment for the impious and reward for the just, or despairing of the future life. 'Have given themselves over to lasciviousness.' It is necessary that those who despair of the future should cling to present pleasures, as it is said in the book of Wisdom in the person of those who presumed the soul is dissolved into the air: 'Come, let us enjoy the good things that are,' and the rest. 'Unto the working of all uncleanness, unto covetousness.' He comprehends all crimes under the name of covetousness. 'But ye have not so learned Christ.'
但你們既認識了神，就當跟從他。「因自己無知」，當注意，無知生出了拜偶像。「心裡剛硬」，那些說「沒有神」的人，其愚頑的心被弄瞎了。「良心既然喪盡」，就是絕望，不信惡人有刑罰、義人有賞賜，或對來生絕望。「就放縱私慾」，凡對將來絕望的人，勢必貪戀今世的享樂，正如智慧書中藉那些妄想靈魂消散於空氣者的口所說：「來吧，讓我們享受現有的美物」，等等。「行各樣的污穢，貪行種種的污穢」，他把一切罪行都歸在貪婪的名下。「你們學了基督，卻不是這樣。」
6:52
Ut simul illi, id est gentiles, vivatis. Ille enim vere Christum audivit, et ab ipso didicit, qui nullo vitio gentibus similis invenitur. Si tamen illum audistis et in ipso edocti estis, sicut est veritas in Jesu. Sicut ille vere est mortuus, et vere resurrexit, ut nos vere in novitate vitæ ambulemus, ut ait ad Romanos: Sicut in die honeste ambulemns, et cætera. Deponere vos secundum pristinam conversationem veterem hominem. Exposuit quid sit vetus homo, et quomodo deponatur, scilicet qui pristinos errores repudiat, et secundum conversationem Christi mutatur. Qui corrumpitur secundum desideria erroris. Faciens voluntatem carnis et cogitationum. Renovamini autem spiritu mentis vestræ.
That ye should live together with them, that is, with the Gentiles. For he has truly heard Christ, and truly learned from him, who is found like the Gentiles in no vice. 'If so be that ye have heard him, and have been taught in him, as the truth is in Jesus.' As he truly died and truly rose again, that we truly may walk in newness of life, as he says to the Romans: 'Let us walk honestly, as in the day,' and the rest. 'That ye put off, concerning your former conversation, the old man.' He has explained what the old man is, and how he is put off, namely, that he who repudiates his former errors and is changed according to the conversation of Christ. 'Which is corrupt according to the desires of error.' Doing the will of the flesh and of the thoughts. 'And be renewed in the spirit of your mind.'
免得你們與他們，就是與外邦人一同生活。因為那真正聽了基督、真正從他領受教導的人，就不會在任何惡行上與外邦人相似。「如果你們聽過他的道，領了他的教，學了他的真理」，正如他真實地死了，又真實地復活了，好叫我們真實地行在生命的新樣中，正如他向羅馬人所說：「行事為人要端正，好像行在白晝」，等等。「就要脫去你們從前行為上的舊人」，他已解釋何為舊人，以及如何脫去舊人，就是那棄絕從前錯謬、照基督的行為而改變的人。「這舊人是因私慾的迷惑漸漸變壞的」，就是行肉體與心中所喜好的事。「又要將你們的心志改換一新。」
6:53
Sicut ait Jeremias: Facite vobis cor novum et spiritum novum. Et mente possumus accipere spiritum: renovamini in anima. Et induite novum hominem. Ex vetere novum intellige. Qui secundum Deum creatus est injustitia et sanctitate. Exposuit quid sit hominem ad imaginem Dei esse creatum, ut sit scilicet justus, et sanctus, et verax sicut Deus. Veritatis. Non vanitalis, quae vanam hominum gloriam aucupatur, cum scriptum sit: Juste quod justum est persequeris, et iterum: Qui custodierint juste justa, justificabuntur, non qui injuste servaverit justa. Propter quod depo. nentes mendacium, loquimini veritatem unusquisque cum proximo suo.
As Jeremiah says: 'Make you a new heart and a new spirit.' And by 'mind' we can understand 'spirit': be renewed in soul. 'And put on the new man.' Understand the new from the old. 'Which after God is created in righteousness and holiness.' He has explained what it is for man to be created in the image of God, namely, that he be righteous, and holy, and truthful like God. 'Of truth.' Not of vanity, which hunts after the vain glory of men, since it is written: 'Thou shalt justly pursue that which is just,' and again: 'They who have justly kept just things shall be justified, not they who have unjustly kept just things.' 'Wherefore, putting away lying, speak the truth every man with his neighbor.'
正如耶利米所說：「你們要為自己造一個新心新靈。」我們也可把「心志」領會為「靈」：就是靈魂得以更新。「並且穿上新人」，當從舊人領會新人。「這新人是照著神造的，有真理的仁義和聖潔」，他已解釋人被造得有神的形像是甚麼意思，就是使他像神一樣公義、聖潔、真實。「真理的」，不是虛妄的，虛妄追逐世人虛浮的榮耀，因經上記著：「你要追求那公義的事」，又說：「那按公義持守公義之事的人必稱義，而非那按不義持守公義之事的人。」「所以你們要棄絕謊言，各人與鄰舍說實話。」
6:54
Deponentes mendacium litterarum sæculi, legis Dei loquimini veritatem. Ipsas describit species sanctitatis, quibus homo novus agnoscitur; sed et mendacium nos fugere docuit. Quoniam sumus invicem membra. Nemo suum fratrem circumveniat, quia unum corpus sumus, et non possunt attcrulrum membra se fallere, vel lacerare; nec enim manus orl mentitur, nec dentes laniant corpus, nisi ubi spiritus immundus inhabitat. Irascimini, et nolite peccare. Non mentem ira inebriet, sed severitas dispensetur: nec tuam injuriam, sed fratris animadverte peccatum; vel irascimini vobiscum, in aliquod prævenimini (sic). Sol non occidat super iracundiam vestram. Nolite locum dare diabolo.
Putting away the lying of worldly writings, speak the truth of the law of God. He describes the very kinds of holiness by which the new man is recognized; but he has also taught us to flee falsehood. 'For we are members one of another.' Let no one circumvent his brother, because we are one body, and the members cannot deceive or tear one another; for neither does the hand lie to the mouth, nor do the teeth mangle the body, except where an unclean spirit dwells. 'Be angry, and sin not.' Let not anger intoxicate the mind, but let severity be dispensed: consider not your own injury, but your brother's sin; or be angry with yourselves, if in anything you are forestalled. 'Let not the sun go down upon your anger. Give no place to the devil.'
棄絕世上文字的謊言，說神律法的真理。他描述了那使新人被辨認出來的各種聖潔；他也教導我們躲避虛謊。「因為我們是互相為肢體」，誰也不可欺哄弟兄，因為我們是一個身體，肢體不能彼此欺騙或撕裂；因為手不對口說謊，牙齒也不撕裂身體，除非有污靈住在其中。「生氣卻不要犯罪」，不要叫怒氣使心思昏醉，乃要施行嚴正的分寸：不要看自己所受的傷害，乃要看弟兄的罪；或者向自己發怒，若你在某事上被搶先。「不可含怒到日落，也不可給魔鬼留地步。」
6:55
Ne fidei vel scientiae lumen in tua indignatione deficial. Et locum damus diabolo iracundiam retinendo, vel si indignatio in odium convertatur. Qui furubatur, jam non furetur. Irascendo vel furando locum damus diabolo, vcl quolibet peccato; porta enim diaboli est rapina, sicut Spiritus sancti porta est justitia. Magis autem loboret, operando manibus. Alienos labores invasos suo labore compenset, et operando tribuat indigentibus, quae multos furando fecit egentes. Quod bonum est, ut habeat unde tribuat necessitatem patientibus. Non quod malum est. Sunt enim multae vel inhonestae, vel malæ aries, ut maleficia ct quæ voluptati proficiunt. Omnis sermo maIus ex ore vestro non procedat.
Lest the light of faith or of knowledge fail in your indignation. And we give place to the devil by retaining anger, or if indignation is turned into hatred. 'Let him that stole steal no more.' By being angry or by stealing we give place to the devil, or by any sin whatever; for robbery is the gate of the devil, just as righteousness is the gate of the Holy Spirit. 'But rather let him labor, working with his hands.' Let him compensate by his own labor for the labors of others he has plundered, and by working let him give to the needy, whom by stealing he has made destitute. 'That which is good, that he may have to give to those suffering want.' Not that which is evil. For there are many arts, either dishonorable or evil, such as sorceries and those which serve pleasure. 'Let no evil speech proceed out of your mouth.'
免得在你的憤怒中，信德或知識的光熄滅。我們持守怒氣，或憤慨變成仇恨，便是給魔鬼留地步。「從前偷竊的，不要再偷」，我們因發怒或偷竊，或藉任何罪，就給魔鬼留地步；因為搶奪是魔鬼的門，正如公義是聖靈的門。「總要勞力，親手作正經事」，讓他以自己的勞力補償他所奪取之人的勞力，藉勞作賙濟窮乏人，這些人是他偷竊所致的貧困。「作正經事，就可有餘分給那缺少的人」，而非作惡的事。因為有許多技藝，或不正當，或邪惡，如邪術與那些助長情慾的。「污穢的言語，一句不可出口。」
6:56
Non unus,non duo, sed omnes. Sed si quis bonus ad ædificationem fidei, Notandum quia, licet omni Ecclesiae praecipiat, sed praecipue sacerdotali officio: et non silentium imposuit, sed qualitatem loquendi mutavit, ut omnis sermo fidem ædificet Christianam, et os nostrum ad solum pateat Dei verbum. Ut det gratiam audientibus Ut ex sermone nostro gratiam accipiant audientes, sicut alibi dicit: Sermo vester semper in gratia sale sit conditus. Et nolite contristare Spiritum sanctum Dei. Ex humana comparatione loquitur ut hominibus, ut ex nobis intelligamus quantam Spiritui sancto injuriam faciamus, cum domum (Alias, donum) ejus in nobis aliqua peceati sorde polluimus:
Not one, not two, but all. 'But if any be good to the edifying of faith.' Note that, although he commands the whole Church, yet especially the priestly office: and he did not impose silence, but changed the quality of speaking, that every word may edify the Christian faith, and our mouth may open to the word of God alone. 'That it may give grace to the hearers.' That from our speech the hearers may receive grace, as he says elsewhere: 'Let your speech be always in grace, seasoned with salt.' 'And grieve not the Holy Spirit of God.' He speaks by a human comparison, as to men, that from ourselves we may understand how great an injury we do to the Holy Spirit, when we defile his dwelling (or, his gift) in us with any filth of sin:
不是一句，不是兩句，乃是一切。「只要隨事說造就人的好話」（原意：凡有益於建立信德的），當注意，他雖吩咐整個教會，卻尤其吩咐祭司的職分：他並非強加緘默，乃是改變言語的性質，好叫一切言語建立基督徒的信德，我們的口只向神的話語敞開。「叫聽見的人得益處」，好叫聽的人從我們的言語領受恩惠，正如他在別處所說：「你們的言語要常常帶著和氣，好像用鹽調和。」「不要叫神的聖靈擔憂」，他以人的比方，像對人說話一樣，好叫我們從自己領會，當我們以任何罪的污穢玷污聖靈在我們裡面的居所（或作：恩賜）時，是何等虧負了聖靈：
6:57
et quia de hospitio suo nobis condolet, ideo sic dolens tristis abscedit. Caeterum tristitia, et ira, et cætera hujusmodi in nobis passiones sunt, quia passibiles sumus; in Deo vero dispensationes; nos enim ea inviti patimur; ille voluntate ad nostram emendationem assumit. Haec est inter Deum et hominem harum conditionum diversitas, quae et naturae. Item aliter: Neque enim ipsa Spiritus sancti, quae est quidquid ipse est, substantia contristari potest, cum hab at æternam atque incommutabilem beatitudinem, magisque sit ipsa aeterna et incommutabilis beatitudo.
and because he grieves with us over his lodging, therefore, thus grieving, he departs sorrowful. But for the rest, sadness and anger and other things of this kind are passions in us, because we are passible; but in God they are dispensations; for we suffer these things unwillingly, while he by his will takes them up for our amendment. This is the difference of these conditions between God and man, which is also the difference of natures. Again, otherwise: For neither can the very substance of the Holy Spirit, which is whatsoever he himself is, be grieved, since it has eternal and unchangeable blessedness, and rather is itself the eternal and unchangeable blessedness.
又因為他為其居所與我們同憂，所以他這樣憂傷，便帶著愁苦離去。但至於其餘，憂愁、忿怒，以及諸如此類的事，在我們裡面是情感，因為我們是能受苦的；但在神裡面卻是安排；因為我們是不情願地受這些，他卻按己意為我們的更正而承擔。這就是神與人在這些情狀上的差別，也是本性的差別。又有別解：聖靈的本體，就是他自己所是的一切，斷不能憂傷，因它有永遠且不變的福樂，更是那永遠不變之福樂本身。
6:58
sed quia in sanctis habitat, ut eos impleat charitate, qua necesse est ut spiritales homines gaudeant prorectu fidelium et bonis operibus, ideo necesse est etiam contristentur lapsu vel peccatis eorum de quorum fide atque profectu gaudebant. Propterea Spir itus sanctus dicitur contristari ab eis qui sic agunt, ut eorum factis contristentur sancti, non ob aliud, nisi quia Spiritum sanctum habent, cujus dono tam bbni sunt, ut eos mali mœstificent: sicut etiam dici. tur Deus facere quidquid ipso ordinante fecerimus, ita recte dicitur Deus requiescere, cum ejus munere requiescimus; sicut dicitur cognoscere, cum efficit ut nos cognoscamus; sicut et gemere, cum nos gemere facit.
But because he dwells in the saints, that he may fill them with charity, by which it is necessary that spiritual men rejoice in the progress of the faithful and in good works, therefore it is necessary that they also be grieved by the fall or the sins of those in whose faith and progress they had rejoiced. Therefore the Holy Spirit is said to be grieved by those who so act, in that the saints are grieved by their deeds—for no other reason than that they have the Holy Spirit, by whose gift they are so good that the wicked make them sorrowful: just as God is also said to do whatever we may do by his ordering, so it is rightly said that God rests, when by his gift we rest; just as he is said to know, when he brings it about that we know; just as he also is said to groan, when he makes us to groan.
但因他住在聖徒裡面，好叫他們充滿愛心，藉此屬靈之人必然因信徒的長進與善工而喜樂，因此他們也必然因那些他們曾為其信德與長進而喜樂之人的跌倒或罪過而憂傷。所以聖靈被說成因那些如此行的人而憂傷，是因聖徒為他們的行為憂傷——別無他因，只因他們有聖靈，藉其恩賜他們如此良善，以致惡人使他們憂苦：正如神也被說成成就凡我們按他所命定而行的事，照樣正可說神安息，因我們藉他的恩賜而安息；正如他被說成知道，因他使我們知道；也正如他被說成歎息，因他使我們歎息。
6:59
In quo signati estis. Novum signum haberecoepistis. In die redemptionis. In die baptismi signaculum Spritus sancti accepistis. Omnis amaritudo. Ostendit in quo contristetur Spiritus sanclus, scilicet amaritudine, id est provocatione. Et ira. Omnem occasionem tulit ne irascamur. Et indignatio, et clamor. Indignatio ex superbia est, cum aliquem judicamus indignum, et ideo cum non sustinemus. Non clamabit neque contendet vir bonus. Clamor qui ex furore descendit, quem no n habuit Christus. Caeterum et Isaias clamare jubetur; et Dominus clamavit in templo: Si quis sitit, veni;i et bibat. Et blasphemia. Ut neminem blasphemetis. Tollatur a vobis cum omni malitia.
'In whom you were sealed.' You have begun to bear a new sign. 'Unto the day of redemption.' On the day of baptism you received the seal of the Holy Spirit. 'All bitterness.' He shows in what the Holy Spirit is grieved, namely by bitterness, that is, by provocation. 'And anger.' He has taken away every occasion that we should be angry. 'And indignation, and clamour.' Indignation springs from pride, when we judge another unworthy, and therefore cannot endure him. 'A good man will not cry out nor contend.' Clamour is that which proceeds from rage, which Christ did not have. Yet Isaiah too is bidden to cry out; and the Lord cried out in the temple: 'If any man thirst, let him come and drink.' 'And blasphemy.' That you blaspheme no one. 'Let it be taken away from you, with all malice.'
「你們在祂裡面受了印記。」你們已開始佩帶新的記號。「直到得贖的日子。」在受洗之日,你們領受了聖靈的印記。「一切苦毒。」他指出聖靈因何憂傷,就是因苦毒,即因激怒。「並惱恨。」他除去我們發怒的一切機會。「以及忿怒、嚷鬧。」忿怒出於驕傲,即當我們判斷他人為不配,因而不能容忍他。「善人必不喧嚷,也不爭競。」嚷鬧乃出於暴怒,這是基督所沒有的。然而以賽亞也被吩咐要喊叫;主也在殿中喊著說:「人若渴了,可以到我這裡來喝。」「並毀謗。」就是不要毀謗任何人。「這一切連同各樣的惡毒,都當從你們中間除掉。」
6:60
Qu:c vel inimico vicem referre potest. Estote autem invicem benigni, mişericordes. Servat ordinem legis, ut non solum malitia tollatur, sed etiam benignitas inseratur. Donantes invicem. Ne nobis dicatur: Serve nequam, omne debitum remisi tibi, et caetera. Sicut et Deus in Christo. Per Christum. Donavit nobis. Omnia peccata. CAP. v. Estote ergo imitatores Dei, sicut filii charissimi. Imitatione enim vel adoptione estis Dei filii. non natu ra, sicut ait Dominus: Ut sitis filii Patris vestri, et cætera. Et ambulate in dilectione, sicut et Christus dilexit vos. Sicut et Joannes ait: In hoc cognovimus charitatem ejus, quia ille pro nobis animam suam posuit:
'Which can even repay an enemy in kind.' 'But be kind one to another, merciful.' He keeps the order of the law, that not only should malice be removed, but that kindness also be implanted. 'Forgiving one another.' Lest it be said to us: 'Wicked servant, I forgave you all the debt,' and the rest. 'Even as God in Christ.' Through Christ. 'Hath forgiven you.' All sins. Chapter V. 'Be therefore imitators of God, as most dear children.' For by imitation or by adoption you are sons of God, not by nature, as the Lord says: 'That you may be sons of your Father,' and the rest. 'And walk in love, as Christ also loved you.' As John also says: 'In this we have known his charity, that he laid down his life for us:'
「這惡毒甚至能以牙還牙報復仇敵。」「你們要以恩慈相待,存憐憫的心。」他遵守律法的次序,不僅要除去惡毒,還要栽植恩慈。「彼此饒恕。」免得有話對我們說:「你這惡僕,我把你所欠的都免了,」等等。「正如神在基督裡。」藉著基督。「饒恕了你們。」饒恕一切的罪。第五章。「所以你們該效法神,好像蒙慈愛的兒女一樣。」因為你們作神的兒子,是憑效法或收養,而非憑本性,正如主所說:「叫你們作你們天父的兒子,」等等。「也要憑愛心行事,正如基督愛你們一樣。」正如約翰所說:「主為我們捨命,我們從此就知道何為愛;」
6:61
ct nos debemus pro fratribus animas ponere. Et tradidit semetipsum pro nobis oblationem et hostiam Deo. Voluntarie ipse. se tradidit. In odorem suavitatis. Suavissimus Deo odor est charitas. Fornicatio autem. Omnia crimina breviter comprehendit, duas nominando radices. Et omnis immunditia, aut avaritia. Quomodo enim in veteri lege, de nefandis criminibus, quæ in occulto Sunt, et ea nominare turpissimum est, ne ea dicentes os et aures audientium poltuerent generaliter Scriptura complexa est dicens: Verecundos, vel reverendos facite filios Israel ab omni immunditia.
'and we also ought to lay down our lives for the brethren.' 'And delivered himself for us, an oblation and a sacrifice to God.' He of his own will delivered himself. 'For an odour of sweetness.' Charity is the sweetest odour to God. 'But fornication.' He briefly comprises all crimes by naming two roots. 'And all uncleanness, or covetousness.' For just as in the old law, concerning abominable crimes which are done in secret, and which it is most shameful even to name, lest by speaking them they defile the mouth and the ears of the hearers, Scripture wrapped it up generally, saying: 'Make the sons of Israel modest, or reverent, from all uncleanness.'
「我們也應當為弟兄捨命。」「並且捨了自己,作為供物和祭物獻與神。」祂是甘心情願捨了自己。「作為馨香之氣。」愛心對神乃是至香之氣。「至於淫亂。」他以命名兩個根源,簡要地概括一切罪行。「和一切的污穢,或貪婪。」正如在舊約律法中,論到那些暗中所行、連提說都極其可恥的可憎罪行,惟恐說出來便玷污說者的口與聽者的耳,聖經便籠統地包括說:「要使以色列子民遠離一切污穢,存謙恭敬虔的心。」
6:62
Et in hoc loco cæteræ extraordinariae voluptates, ipsarum quoque opera nuptiarum, si non verecunde et cum bonestate, quasi sub oculis Dei fiant. tantum ut tiberis serviatur, immunditia nominantur. Nec nominetur in vobis, sicut decet sanctos. Consideremus si licet fieri quod non licet nominari. Aut turpitudo, aut stultiloquium. Slultiloquium etiam in hominum filiis reprehenditur. Aut scurrilitas, quæ ad reiM non pertinet. Scurrilitas quae risum movet, et gravitati non convenit Christianæ, quia ad rem cœlestem divinamque non pertinet. Sed magis gratiarum actio. Hoc magis agere et tractare debetis, ut Deo non sitis ingrati. Hoc enim scitote, intelligentes quod omnis fornicator.
And in this passage the other extraordinary pleasures, and even the very acts of marriage, if they are not done modestly and with honour, as it were under the eyes of God, but only that lust may be served, are called uncleanness. 'Let it not be so much as named among you, as becometh saints.' Let us consider whether it be lawful to do what it is not lawful to name. 'Or filthiness, or foolish talking.' Foolish talking is reproved even among the sons of men. 'Or scurrility, which is to no purpose.' Scurrility is that which stirs up laughter, and does not befit Christian gravity, because it pertains to nothing heavenly and divine. 'But rather giving of thanks.' This you ought rather to do and to practise, that you be not ungrateful to God. 'For know this and understand, that no fornicator.'
在這段經文中,其他非分的享樂,甚至婚姻的行為本身,若不是端莊地、體面地、彷彿在神眼前而行,而只是為了滿足情慾,便被稱為污穢。「這些事在你們中間連提都不可,方合聖徒的體統。」讓我們思想:不可提說之事,豈可去行?「或穢言,或愚妄的話。」愚妄的話語連在世人中間也受責備。「或戲笑,這都是無益的。」戲笑乃是引人發笑之事,不合基督徒的莊重,因為它與天上神聖之事毫無關係。「反倒要感謝。」你們反倒該行這事、操練這事,使你們不至對神忘恩。「因為你們確實知道,凡是行淫亂的。」
6:63
Contra illos agit qui sotam fidem dicunt posse sufficere ad salutem sine operibus, quod de illis solis bene dicitur, qui post baptismum rapiuntur, et tempus non habent operandi. Aut immundus, aut avarus, quod est idolorum servtius. Qu a hujusmodi actus non Deo, sed dæmonibus exhibentur. Avarus enim dum solidos servat et pecuniæ famulatur, de qua nec sibi nec aliis prospicit, utique effigiem humanam colit, in modum simulacrorum, non congrue idolis servire dicitur. Non habet hæreditatem in regno Christi et Dei. Quae Dei filiis, non diaboli præparatur. Contra Arianos, qui dicunt: Major est qui prior nominatur. Nemo vos seducat inanibus verbis.
He argues against those who say that faith alone can suffice for salvation without works, which is rightly said only of those who are carried off after baptism and have no time to work. 'Or unclean, or covetous person, which is a serving of idols.' Because acts of this kind are rendered not to God but to demons. For the covetous man, while he hoards his coins and is a slave to money, of which he takes thought neither for himself nor for others, surely worships the human likeness after the manner of images, and is not unfittingly said to serve idols. 'Hath no inheritance in the kingdom of Christ and of God.' Which is prepared for the sons of God, not of the devil. Against the Arians, who say: 'He is greater who is named first.' 'Let no man deceive you with vain words.'
他駁斥那些說單憑信心無需行為便足以得救的人;這話惟獨對那些受洗之後即被接去、沒有時間行善的人才正確。「或有污穢的、有貪婪的,貪婪就是拜偶像。」因為這類行為不是向神獻上,乃是向鬼魔獻上。因為貪婪之人囤積錢財、作金錢的奴僕,那錢財他既不為自己也不為他人打算,他實在是按偶像的樣式敬拜人像,說他事奉偶像並無不當。「在基督和神的國裡無分。」那國是為神的兒女預備的,不是為魔鬼的兒女。此處駁斥亞流派,他們說:「先被稱呼的那位為大。」「不要被人用虛空的話欺哄。」
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Dicendo, opus est ut fides sit, et homo, Christi tantum baptisma consequatur, quantumvis peecet, perire non potest. Propter hæc venit ira Dei in filios diffidentiæ. Ex pra teritis futura cognoscite: si Sodomitis pepercit et his qui in diluvio perierunt, parcet et vobis. Nolite ergo effici participes eorum. Si in peccatis participes fueritis, eritis et in pœna consortes. Eratis autem aliquando tenebræ. Quando nesciebalis Domini voluntatem; nunc vero omnia coguovistis. Quantum ergo interest inter lucem et tenebras, tantum d< belis a pristina conversatione distare. Nunc autem lux in Domino: ut filii lucis ambulate. Diligenter advertendum quia tenebrae nos sumus;
By saying, it is enough that there be faith, and that a man only obtain the baptism of Christ, however much he sin, he cannot perish. 'For because of these things cometh the wrath of God upon the children of disobedience.' From things past learn things to come: if he spared not the Sodomites and those who perished in the flood, neither will he spare you. 'Be ye not therefore partakers with them.' If you have been partakers in their sins, you will be consorts also in their punishment. 'For you were heretofore darkness.' When you knew not the will of the Lord; but now you have known all things. As much therefore as there is between light and darkness, so much ought you to differ from your former manner of life. 'But now light in the Lord: walk as children of light.' It is to be diligently noted that we ourselves are darkness;
就是說,只要有信心,人只要領受基督的洗禮,無論怎樣犯罪,也不能滅亡。「因這些事,神的忿怒臨到那悖逆之子。」從往事認識將來之事:祂既不饒恕所多瑪人和洪水中滅亡的人,也必不饒恕你們。「所以你們不要與他們同夥。」你們若在他們的罪上有分,也必在他們的刑罰上一同有分。「從前你們是暗昧的。」那時你們不知道主的旨意;如今你們卻已知道萬事。所以光與暗之間有何等的差別,你們也當與從前的生活方式有何等的分別。「但如今在主裡面是光明的,行事為人就當像光明的子女。」當殷勤留意的是:我們自己乃是黑暗;
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lux autem in Domino, ut nemo de suis meritis,glorietur. Fructus enim lucis est in bonitate, et justitia, et veritate. Tales babet vera scienlia fruclus. Probantes quid sit beneplacitum Deo. De lege probate, qu:d Deus velit, non quid homines asseverent. Et nolite communicare operibus infructuosis tenebrarum. Quia nec lux potest communicare cum tenebris. Non prodest quidquid sine timore vel scientia est Dei, vel quidquid non propter Deum fit. Magis autem redarguite. Non solum communicare nolite, sed etiam redarguite: Quæ enim in ucculto fiunt ab ipsis. In domibus, vel in templis. Turpe est et dicere. Nobis dicere turpe est quae illi quasi in tenebris facere non erubescunt.
but the light is in the Lord, that no man may glory in his own merits. 'For the fruit of the light is in all goodness, and justice, and truth.' Such are the fruits which true knowledge has. 'Proving what is well-pleasing to God.' Prove from the law what God wills, not what men assert. 'And have no fellowship with the unfruitful works of darkness.' Because neither can light have fellowship with darkness. Whatever is without the fear or the knowledge of God, or whatever is not done for God's sake, profits nothing. 'But rather reprove them.' Not only have no fellowship, but even reprove them. 'For the things that are done by them in secret.' In houses, or in temples. 'It is a shame even to speak of.' It is a shame for us to speak of what they are not ashamed to do as it were in darkness.
但光乃在主裡面,叫人不得因自己的功勞誇口。「光明所結的果子,就是一切的良善、公義、誠實。」這就是真知識所結的果子。「總要察驗何為主所喜悅的。」要從律法察驗神所願的,而非人所主張的。「那暗昧無益的事,不要與人同行。」因為光斷不能與暗相通。凡不存敬畏神、不認識神,或不為神而行的事,都毫無益處。「倒要責備行這事的人。」不僅不要同行,還要責備。「因為他們暗中所行的。」在家中,或在廟宇中。「就是提起來也是可恥的。」他們彷彿在暗中所行、毫不羞愧之事,我們提說出來尚且羞恥。
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Omnia autem quæ arguuntur, a lumine manifestantur. Incipit lumen esse, cum credit, et vobis jungitur. Omne enim quod manifestatur, lumen est. Sicut ad Corinthios ait: Occulta etiam cordis ejus manifestata Runt, et tunc cadens in faciem suam adorabit Dominum, pronuntians quia vere Deus est in vobis. Propter quod dicit: Surge, qui dormis. Quasi vocem alicujus sapientis conscientiam pagani pulsantis inducit. Et illuminabit tibi Christus. Cum oi credideris, efficieris lux. Videte itaque, fratres, quomodo caute ambuletis, non quasi insipientes, sed ut sapientes. Quasi filii sapientiae et filii lucis, r.e alicui offendiculum detis, et incipiatis causa ei perditionis existere. Redimentes tempus.
'But all things that are reproved are made manifest by the light.' A man begins to be light when he believes and is joined to you. 'For all that is made manifest is light.' As he says to the Corinthians: 'The secrets of his heart are made manifest, and so falling down on his face he will adore the Lord, declaring that God is indeed in you.' Wherefore he says: 'Rise, thou that sleepest.' As it were, he brings in the voice of some wise man striking upon the conscience of the pagan. 'And Christ shall enlighten thee.' When thou hast believed in him, thou shalt be made light. 'See therefore, brethren, how you walk circumspectly, not as unwise, but as wise.' As sons of wisdom and sons of light, that you give not any occasion of stumbling to any one, and begin to be a cause of his ruin. 'Redeeming the time.'
「凡受了責備的,就被光顯明出來。」人一信主並與你們聯合,便開始成為光。「因為凡顯明出來的,就是光。」正如他對哥林多人所說:「他心裡的隱情顯露出來,他就必面伏於地敬拜主,宣告說神真是在你們中間了。」因此他說:「你這睡著的人當醒過來。」他彷彿引入某智者的聲音,叩擊外邦人的良心。「基督就要光照你了。」你一信了祂,就必成為光。「所以弟兄們,你們要謹慎行事,不要像愚昧人,當像智慧人。」要像智慧之子、光明之子,不可給人任何跌倒的機會,以致成為他敗亡的緣由。「要愛惜光陰。」
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Vestra sapicntia, vel cautela, et pro quiete vestra, calumniatoribus necesse est ut aliquid pereat. Quoniam dies mali sunt. Non dies mali sunt, sed homines; sicut locus dicitur maIus, in quo aliquid mali committitur. Propterea nolite fieri imprudentes, sed intelligentes quas sit voluntas Dei. Scripturas scrutamini, quia ibi voluntas ejus agnoscitur. Et nolite inebriari vino, in quo est luxuria; sed impleamini spiritu, loquentes vobismet psis. Exponit continentiae bonum, quia luxuriae materiam appetere non convenit crucifixis, sed Spiritu sancto repleri, quia ebrietas mater est vitiorum. In psalmis et hymnis, et canticis spiritualibus cantantes. Non de rebus saeculi, sicut ait David:
For your wisdom, or your caution, and for your peace, it is necessary that something be lost to slanderers. 'Because the days are evil.' The days are not evil, but men are; just as a place is called evil in which some evil is committed. 'Wherefore become not unwise, but understanding what is the will of God.' Search the Scriptures, for therein his will is known. 'And be not drunk with wine, wherein is luxury; but be filled with the Spirit, speaking to yourselves.' He sets forth the good of continence, because it does not befit those crucified to seek the material of luxury, but to be filled with the Holy Spirit, since drunkenness is the mother of vices. 'In psalms and hymns and spiritual canticles, singing.' Not of the things of the world, as David says:
為了你們的智慧或謹慎,並為你們的平安,必須容讓譭謗者奪去一些東西。「因為現今的世代邪惡。」邪惡的不是日子,乃是人;正如某地因其中所行的惡事被稱為惡地。「所以不要作糊塗人,要明白主的旨意如何。」要查考聖經,因為主的旨意在其中得以認識。「不要醉酒,酒能使人放蕩;乃要被聖靈充滿,彼此對說。」他闡明節制的美善,因為被釘十字架的人不宜追求放蕩的材料,乃當被聖靈充滿,因為醉酒是眾惡之母。「用詩章、頌詞、靈歌歌唱。」不是唱世上的事,正如大衛所說:
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Ut non loquatur os meum opera hominum. Et psallentes in cordibus vestris Deo. Non ore tantum Dei verba cantemus. Gratias agentes semper pro omnibus in nomine Domini nostri Jesu Christi, Deo et Patri. Pro omnibus quae eveniunt, sicut ob, seu bona, seu mala, dicite: Sit nomen Domini benedictum; secundum David: Benedicam Dominum in omni tempore. Subjecti invicem in timore Christi. Non humano timore, vel avaritiæ causa, sicut quidam suis patronis adulantur. Mulieres viris suis subditæ sunt, sicut Domino.
'That my mouth may not speak the works of men.' 'And making melody in your hearts to God.' Let us not sing the words of God with the mouth only. 'Giving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father.' For all things that befall, whether adverse, whether good or evil, say: 'Blessed be the name of the Lord'; according to David: 'I will bless the Lord at all times.' 'Being subject one to another in the fear of Christ.' Not by human fear, or for the sake of covetousness, as some flatter their patrons. 'Let women be subject to their husbands, as to the Lord.'
「使我的口不論說人的作為。」「並要用心歌頌讚美主。」我們不可單用口歌唱神的話語。「凡事要奉我們主耶穌基督的名,常常感謝父神。」凡臨到的一切,無論逆境、或善或惡,都要說:「主的名是應當稱頌的」;照大衛所說:「我要時時稱頌耶和華。」「又當存敬畏基督的心,彼此順服。」不是出於人的懼怕,或為貪婪之故,如同有人諂媚他們的恩主。「你們作妻子的,當順服自己的丈夫,如同順服主。」
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Quia non eos, sicut Corimhios, lactabat incontinentes, sed perfecto cibo continentiæ nutriebat, timet ne in plerisque, cessante carnis officio, aut in mulieribus subjectio, aut in viris cessaret charitatis affectus, et non tam continentiam quam divortium docuisse videretur. Caeterum quale est, ut novæ vitæ prædicator nulla ex causa hoc doceret quod ipsa natura poscebat. Quoniam vir caput est mulieris, sicut Christus caput Ecclesiæ. Ipse salvator corporis ejus. Reddit causam subjectionis: quia priur est vir, et utriusque corporis debet esse salvator. Sed sicut Ecclesia subjecta est Christo, ita et mulieres viris suis in omnibus. Omnibus piis debent parere præceptis.
Because he was not feeding them, like the Corinthians, as incontinent with milk, but was nourishing them with the perfect food of continence, he fears lest in most of them, when the office of the flesh ceases, either subjection in the women or the affection of charity in the men should cease, and he should seem to have taught not so much continence as divorce. Besides, how could it be that a preacher of the new life should for no cause teach what nature itself demands? 'For the husband is the head of the wife, as Christ is the head of the Church. He is the saviour of his body.' He renders the cause of subjection: because the man is prior, and ought to be the saviour of both bodies. 'But as the Church is subject to Christ, so also let the wives be to their husbands in all things.' They ought to obey all pious precepts.
因為他不像餵養哥林多人那樣,把她們當作不能自制的人用奶餵養,乃是用節制的全備食物餵養她們,他就懼怕:在大多數人身上,當肉體的職分停止時,或婦女中的順服,或男子中的愛心之情會止息,以致他所教導的顯得不是節制,而是離婚。況且,一個新生命的傳道者,怎會無緣無故去教導那本性自身所要求的事呢?「因為丈夫是妻子的頭,如同基督是教會的頭;祂又是這身體的救主。」他說明順服的緣由:因為男人在先,並且應當作兩個身體的救主。「教會怎樣順服基督,妻子也要怎樣凡事順服丈夫。」她們應當服從一切敬虔的命令。
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Viri, diligi e uxorcs vestras, sinat et Christus djlexit Ecclesiam. Tam sancta charitate. Et semetipsum tradidit pro ea. Ita et vos pro sanctitate trxorum nec mori, si necesse fuerit, recnsetis. Ut iilam sanctificaret, mundans eam lavacro aquæ. Aqua lavit corpus, animam sanctificatione verbi, vel doctrina, sicut ad Hebræos ait: Abluti corpus aqua munda. In verbo, ut exhiberet ipte sibi gloriosam Ecclesiam. Ita et vos corpora uxorum continentia, animam mundate doctrina. Non habentem maculam, aut rugam, aut aliquid ejusmodi. Ita sibi Christus mundavit Ecclesiam, ut et vetera crimina tolleret, et novas maculas. Sed ut sit sancta et immaculata.
'Husbands, love your wives, as Christ also loved the Church.' With so holy a love. 'And delivered himself up for it.' So you too, for the holiness of your wives, refuse not even to die, if it be necessary. 'That he might sanctify it, cleansing it by the laver of water.' The water washed the body, the sanctification of the word (or doctrine) the soul, as he says to the Hebrews: 'Having our body washed with clean water.' 'In the word, that he might present it to himself a glorious Church.' So you too cleanse the bodies of your wives by continence, and the soul by doctrine. 'Not having spot or wrinkle or any such thing.' So did Christ cleanse the Church for himself, that he might take away both old crimes and new spots. 'But that it should be holy and without blemish.'
「你們作丈夫的,要愛你們的妻子,正如基督愛教會。」以那樣聖潔的愛。「並且為教會捨了自己。」你們也當為妻子的聖潔,若有必要,連死也不推辭。「要用水藉著道把教會洗淨,成為聖潔。」水洗淨了身體,道(或教義)的成聖之工洗淨了魂,正如他對希伯來人所說:「用清水把身體洗淨。」「藉著道,好獻給自己,作個榮耀的教會。」你們也當用節制潔淨妻子的身體,用教義潔淨其魂。「毫無玷污、皺紋等類的病。」基督如此為自己潔淨教會,除去舊有的罪愆和新沾的玷污。「乃是聖潔沒有瑕疵的。」
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Si omnibus membris immaculata est, maculati in ea esse non censentur, nisi rursum poenis purgatoriis expurgentur; sed sine macula et ruga in futuro erit: nam modo permixta est, ut palea et triticum in area ante ventilationem. Ita et viri debent diligere uxores suas ut corpora sua. Ut quales ipsi cupiunt inveniri, tales et uxores exhibeant. Qui suam uxorem diligit, semetipsum diligit. Quia duo in carne sunt una. Nemo enim unquam carnem suam odio habuit; sed nutrit et fovet eam, sicut et Christus Ecclesiam. Non ut ei labores et dolores inAigat, sed ut securam faciat et quietam. Non nuptias damnat, sed ad continentam hortatur. Quia membra sumus corporis ejus.
If it is unblemished in all its members, those who are stained in it are not reckoned to be in it, unless they be again purged by purgatorial punishments; but it will be without spot and wrinkle in the future: for now it is mingled, like chaff and wheat on the threshing-floor before the winnowing. 'So also ought husbands to love their wives as their own bodies.' That such as they themselves desire to be found, such let them present their wives also. 'He that loveth his wife loveth himself. Because they are two in one flesh.' 'For no man ever hated his own flesh; but nourisheth and cherisheth it, as Christ also the Church.' Not that he should inflict labours and pains upon it, but that he should make it secure and at rest. He does not condemn marriage, but exhorts to continence. 'Because we are members of his body.'
教會若在其眾肢體上是無瑕疵的,那在其中有玷污的人便不算在其中,除非他們再藉煉獄的刑罰得潔淨;但在將來,教會必毫無玷污、皺紋:因為如今它是混雜的,如同揚場之前禾場上的糠與麥。「丈夫也當照樣愛妻子,如同愛自己的身子。」他們自己願被看見是怎樣的,也當使妻子成為怎樣的。「愛妻子便是愛自己。因為二人成為一體。」「從來沒有人恨惡自己的肉體,總是保養顧惜,正像基督待教會一樣。」不是要加給它勞苦與痛楚,乃是要使它安穩安息。他並不定罪婚姻,乃是勸人節制。「因我們是祂身上的肢體。」
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Membra ejus debent eum in omnibus imitari. De carne ejus et de ossibus ejus. Ex omni substantia sumus corporis ejus. Propter hoc retinguet homo patrern et matrem suam, et adhærebit uxori suæ: et erunt duo in carne una. Sa. cramentum hoc magnum est. Amore, non loco solum. Ego autem dico in Christo et in Ecclesia. Verumtamen et vos singuli unusquisque suam uxorem sicut seipsum diligat. Ego hoc, inquit, in Chrislo intelligo et in Ecclesia; sed tamen non ideo vos non amarc debetis, imo amplius, ut Christus Ecclesiam. Quoni m Christus reliquit matrem, id est, relinquendo Synagogam Judæorum, de qua secundum carnem natus est, et inhærendo Ecclesiæ suae, quam ex omnibus gentibus congregavit.
His members ought to imitate him in all things. 'Of his flesh and of his bones.' We are of the whole substance of his body. 'For this cause shall a man leave his father and mother, and shall cleave to his wife: and they shall be two in one flesh. This is a great sacrament.' By love, not by place only. 'But I speak in Christ and in the Church.' 'Nevertheless let every one of you in particular love his wife as himself.' 'This,' he says, 'I understand of Christ and of the Church; yet not for that reason ought you not to love your wives, but rather the more, as Christ loved the Church.' 'For Christ left his mother,' that is, by leaving the Synagogue of the Jews, of whom according to the flesh he was born, and by cleaving to his Church, which he gathered out of all nations.
祂的肢體理當在凡事上效法祂。「因我們是祂的骨肉。」我們乃是出於祂身體的全部本質。「為這緣故,人要離開父母,與妻子連合,二人成為一體。這是極大的奧祕。」是憑愛,不僅憑地位。「我是指著基督和教會說的。」「然而你們各人都當愛妻子,如同愛自己一樣。」他說:「我這話是指著基督和教會領會的;但你們並不因此就不當愛妻子,反倒要更加愛她,如同基督愛教會。」「因為基督離開了母親,」就是離開猶太人的會堂——祂按肉體是從其中而生的——而與祂的教會連合,那教會是祂從萬民中招聚來的。
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Quomodo reliquit Patrem? non quia recessit a Patre, sed quia in ea forma apparuit in qua aequali est Patri. Uxor autem timeat virum. Subjecla sit tanquam i. firmier, ut regatur. CAP. VI. Filii, obedite parentibus vestris in Domino. Parate eos disciplina, quia eos a parentibus secundum Deum præcipit erudiri. Hoc enim est justum. Ut mutua officia rependalis. Honora patrem tuum et matrem tuamr. Sed bonos: nam ipse Moyses docuit, contra Deum venientes non sequendos, honorem tamen eis exhibere pro Dei timore debemus. Quod est mandatum primum in promissione. Promissionis primum in secunda tabula, quae ad humanitatem pertinentia praecepta sex numero continebat.
How did he leave the Father? Not because he departed from the Father, but because he appeared in that form in which he is equal to the Father. 'But let the wife fear her husband.' Let her be subject as the weaker, that she may be governed. Chapter VI. 'Children, obey your parents in the Lord.' Prepare them with discipline, for he commands that they be instructed by their parents according to God. 'For this is just.' That you render mutual duties. 'Honour thy father and thy mother.' But the good; for Moses himself taught that those who come against God are not to be followed, yet we ought to show them honour for the fear of God. 'Which is the first commandment with a promise.' The first of promise in the second table, which contained precepts pertaining to humanity, six in number.
祂如何離開了父?不是因為祂離開了父,乃是因為祂以那與父同等的形像顯現。「妻子也當敬重丈夫。」她當作為較軟弱的一方順服,好受管理。第六章。「你們作兒女的,要在主裡聽從父母。」要用管教栽培他們,因為他按著神吩咐他們受父母教養。「這是理所當然的。」使你們彼此盡本分。「要孝敬父母。」但要孝敬善良的父母;因為摩西自己教導,凡與神為敵的不可跟從,然而我們仍當因敬畏神向他們表示尊敬。「這是第一條帶應許的誡命。」是在第二塊法版中第一條帶應許的,那法版所包含關乎人倫的誡命,共有六條。
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Prima enim tabula propria divina officia exigebat. Ut bene sit tibi, et sis longævus super terram. Non in hac terra, in qua elbm impii et scelesti senes sunt, sed super illam terram quam et Dominus mitibus repromittit, et in qua justi inhabitabunt; et quam Psalmista visurum esse se credit. Et patres, nolite ad iracundiam provocare filios vestros. Sive simpliciter accip enduin, ne immoderate et aine causa correpti magis ad iracundiam provocentur. Sed educate illes in disciplina et correctione Domini. Ne dum male vivitis aut cum uxoribus, ant post uxores, malo vestro eos perdatis. Servi, obedite deminis carnalibus. Servitium non natura dedit, sed captivitas adnvenit;
For the first table required the proper divine duties. 'That it may be well with thee, and thou mayest be long-lived upon the earth.' Not in this earth, in which even impious and wicked men grow old, but upon that earth which the Lord promises to the meek, and in which the just shall dwell; and which the Psalmist believes he shall see. 'And you, fathers, provoke not your children to anger.' Whether it is to be taken simply, lest being immoderately and without cause chided they be rather provoked to anger. 'But bring them up in the discipline and correction of the Lord.' Lest, while you live wickedly either with your wives, or after your wives, you destroy them by your own evil. 'Servants, obey your carnal masters.' Servitude nature did not give, but captivity brought it about;
因為第一塊法版所要求的是專屬神的本分。「使你得福,在世長壽。」不是在這地上——在這地上連不敬虔和邪惡的人也年老——乃是在主應許給溫柔人的那地上,義人必在其中居住;詩人也相信自己必得見那地。「你們作父親的,不要惹兒女的氣。」或可簡單地領會:免得他們無故被過度斥責,反倒被惹動發怒。「只要照著主的教訓和管戒養育他們。」免得你們與妻子同時、或在妻子之後行惡,以自己的敗壞連累他們一同滅亡。「你們作僕人的,要聽從肉身的主人。」奴役不是本性所賜,乃是被擄所致;
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neque ex naledicto Cham coepit, ut quidam putant, cum exreges legamus es f generatos: sed in Chananæis impletum est, qui Israel sunt filiis subjugati. Providit Apostolus ne doctrina Dei in aliquo blasphemetur, si creden:es servi inuii les suis dom nis fiant: et qui forte permissurus erat etiam alios servos fieri Christianos, de ipsis jam factis incipiet pœnitere: si vero viderit eos in melius pro fecisse, et fideles effectos, non solum alios optabi credere, sed etiam ipse salvabitur: Non enim veni' Christus mutare eoodiliones, sed mores. Cum timore et tremore, in simpticitute cordis vestri. Hoc est, cum omni humilitate, exposita prori superbia. Sicut Christo.
nor did it begin from the curse upon Ham, as some suppose, since we read that kings too were begotten of him: but it was fulfilled in the Canaanites, who were subjugated to the sons of Israel. The Apostle provided that the doctrine of God should in no way be blasphemed, if believing servants should become useless to their masters: and one who was perhaps about to permit other servants also to become Christians would begin to repent of those already made so; but if he should see them advanced for the better and made faithful, he would not only wish others to believe, but would himself also be saved: for Christ came not to change conditions, but morals. 'With fear and trembling, in the simplicity of your heart.' That is, with all humility, laying aside pride. 'As to Christ.'
奴役也不是如某些人所想,始於對含的咒詛,因為我們讀到諸王也是從他所生:乃是應驗在迦南人身上,他們被以色列子孫所征服。使徒防範神的教義在任何事上受到毀謗,免得信主的僕人對主人成為無用;那或許將要容許別的僕人也作基督徒的主人,便會開始為那些已成為基督徒的僕人後悔;但他若看見他們變得更好、成為忠信,不僅願意別人相信,連他自己也必得救:因為基督來不是要改變身分,乃是要改變品行。「要存懼怕戰兢的心,用誠實的心。」就是說,存全然謙卑的心,撇棄驕傲。「像聽從基督一樣。」
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Christo facitis, quidquid propter Christum hominibus exhibetis. Non ad oculum servientes, quas hominibus placentes; sed ut servi Christi. Hoc est, nolite praesentes tantum Domino operari. Facientes voluntatem Dei ex animo, cum bona voluntate servientes, sicut Domino, et non hominibus. In his quæ Dei non sunt contraria voluntati; in multis enim concurrunt cum lege naturaliter animi dominorum, quia servos et (ideles, et sobrios, et castos, et benignos habere desiderant. Servite domino non cum murmuratione. Scientes quoniam unusquisque quodcunque jecerit bonum, hoc percipiet a Domino. Cuicunque propter Deum benefeceris, a Deo exspectas mercedem. Sive servus, sve liter.
'You do it to Christ,' whatever you render to men for Christ's sake. 'Not serving to the eye, as pleasing men; but as the servants of Christ.' That is, do not work for your master only when present. 'Doing the will of God from the heart, with a good will serving, as to the Lord, and not to men.' In those things which are not contrary to the will of God; for in many things the minds of masters naturally concur with the law, because they desire to have servants that are faithful, and sober, and chaste, and kind. 'Serve the master not with murmuring.' 'Knowing that whatsoever good thing any man shall do, the same shall he receive from the Lord.' To whomsoever you shall do good for God's sake, from God you await the reward. 'Whether he be servant, or free.'
「你們是向基督而作」,凡你們為基督之故向人所盡的。「不要只在眼前事奉,像是討人喜歡的;乃要像基督的僕人。」就是說,不要只在主人面前才作工。「甘心行神的旨意,存好意事奉,像是事奉主,不像事奉人。」是在那些不違背神旨意的事上;因為在許多事上,主人的心思自然與律法相合,因為他們渴望擁有忠信、謹守、貞潔、良善的僕人。「事奉主人不要發怨言。」「因為知道各人所行的善事,必按所行的從主得著賞賜。」凡你為神之故向人所行的善,你便從神那裡等候賞賜。「無論是為奴的,或是自主的。」
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Non vos desperare faciat conditio servitutis. Et vos, domini. Audite me: si et illos vultis audire, date illis exemplum. Eadem facite illis. Ne si fugerint, non religioni, sed tuæ incipies malitiae imputare. Remittentes minas: scientes quia et illorum ei vester Dominus eat in cœlis. Minamini propter disciplinam, sed remittite propter misericordiam, ut et vobis a vestro Domino renitatur. Et personarum acceptio non est apud Deum. Apud Dominum usque adeo unum estis, ut æqualiter empti sitis, una vobis sit hæreditas repromissa. De cætero, fratres, confortamini in Domino, et in potentia virtutis ejus. Epistolam generali exhortatione concladil, in exemplo Domini et virtute.
Let not the condition of servitude make you despair. 'And you, masters.' Hear me: if you would have them also hear you, give them an example. 'Do the same things to them.' Lest, if they flee, you begin to impute it not to religion, but to your own malice. 'Forbearing threatenings: knowing that both their Lord and yours is in heaven.' Threaten for discipline's sake, but forbear for mercy's sake, that it may be requited to you also by your Lord. 'And there is no respect of persons with God.' With the Lord you are so far one that you have been equally bought, and one inheritance is promised to you. 'For the rest, brethren, be strengthened in the Lord, and in the might of his power.' He concludes the Epistle with a general exhortation, in the example and power of the Lord.
不要讓奴役的身分使你灰心。「你們作主人的。」要聽我說:你們若願他們也聽你,就當給他們作榜樣。「待他們也是一理。」免得他們若逃走,你便開始不歸咎於宗教,而歸咎於你自己的惡毒。「不要威嚇他們;要知道他們和你們同有一位主在天上。」為管教之故可以威嚇,但為憐憫之故要寬容,好使你們也從你們的主得著報答。「並且在神那裡沒有偏待人的事。」在主那裡你們是如此合而為一,以致你們是同樣被買贖的,並且有同一份基業應許給你們。「弟兄們,末了的話,你們要靠著主,倚賴祂的大能大力,作剛強的人。」他以總括的勸勉、以主的榜樣和大能,結束這封書信。
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Induite vos armaturant Dei, ut possitis stare adversus insidias diaboli. Contra spiritales hostes spiritalia arma sumenda sunt, ut dissimitudo naturae armorum spiritualium fortitudine protegatur. Quia non est nobis colluctatio adversus carnem et sanguinem. Caro et sanguis homo dicitur. Sed adversura principes et potestates. Qui s hi principatum in hujus mundi hominibus usurparunt, et qui homines ignorantes, et impios ad peccata committenda et instigant, et guhernare videntur. Adversus mundi rectores lenebrarum harum. Ne quis spiritus nefandos cum auctore et principe suo diabolo regere cœlum et terram et mare arbitraretur, subjecit et expressit quid deceret, mundi.
'Put on the armour of God, that you may be able to stand against the wiles of the devil.' Against spiritual enemies spiritual arms are to be taken up, that by the unlikeness of nature it may be protected by the strength of spiritual arms. 'For our wrestling is not against flesh and blood.' Man is called flesh and blood. 'But against principalities and powers.' Who have usurped principality over the men of this world, and who instigate ignorant and impious men to commit sins, and seem to govern them. 'Against the rulers of the darkness of this world.' Lest anyone should think that the wicked spirits, with their author and prince the devil, rule heaven and earth and sea, he added and expressed what was fitting, of the world.
「要穿戴神所賜的全副軍裝,好使你們能抵擋魔鬼的詭計。」對抗屬靈的仇敵,當拿起屬靈的兵器,好使它藉本性的不同、憑屬靈兵器的力量得蒙保護。「因我們並不是與屬血氣的爭戰。」人被稱為血肉。「乃是與那些執政的、掌權的爭戰。」他們僭奪了對這世上之人的統治,煽動無知不敬虔的人去犯罪,並且看似在管轄他們。「與這幽暗世界的管轄者爭戰。」惟恐有人以為那些可憎的邪靈連同其創始者和首領魔鬼,統管天、地和海,他便加上並表明所當說的——「這世界」。
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Tenebrarum, inquit, harum, id est tenebrarum harum, utique infidelium et impiorum, qualibus jam credentibus dictum est: Fuistis aliquando tenebrae, nunc autem lux in Domino. Fuistis tenebræ, id est infideles; nunc autem per Dominum facti estis fideles. Contra spiritalia nequitiæ. Sunt enim et spiritalia bonitatis. In cœlestibus. In aere, in quo aves volantes, coeli volucres appellantur. Propterea accipite arma Dei. Quia tales habetis inimicos. Ut postitis resistere in die mulo. Dies malus est nobis, quando impugnamur a malo. Et in omnibus. Non in uno. Perfecti stare.
'Of this darkness,' he says, that is, of this darkness, namely of the unbelievers and impious, to whom, now believing, it was said: 'You were heretofore darkness, but now light in the Lord.' You were darkness, that is unbelievers; but now through the Lord you have been made faithful. 'Against the spiritual forces of wickedness.' For there are also spiritual forces of goodness. 'In the high places.' In the air, in which flying birds are called the fowls of heaven. 'Therefore take up the arms of God.' Because you have such enemies. 'That you may be able to resist in the evil day.' The day is evil for us when we are assailed by evil. 'And in all things.' Not in one only. 'To stand perfect.'
他說「這幽暗」,就是這幽暗,即不信與不敬虔之人的幽暗;對那些如今已信的人曾有話說:「你們從前是暗昧的,但如今在主裡面是光明的。」你們從前是暗昧的,就是不信的;但如今藉著主,你們已成為信的。「與那屬靈氣的邪惡爭戰。」因為也有屬靈氣的良善。「在天空。」在空中,飛鳥在其中被稱為天上的飛禽。「所以要拿起神所賜的兵器。」因為你們有這樣的仇敵。「使你們在磨難的日子能抵擋。」當我們被惡所攻擊時,那日子對我們就是惡的。「並且在凡事上。」不只在一件事上。「成就完全的站立。」
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Ut cum Dei adjulorio diabolicis insidiis perfecte annis spiritalibus resistamns, lumbos mentis accincti, hoc est casti, et in omni praelio viriliter præparati, et ab omnibus curis saeculi expediti. State ergo succincti lumbos vestros in veritate. Non hypocrisi. Et induti loricam justitiæ. Sicut lorica multis armillis intexitur, vel circulis, ita et justitia diversis virtntum connectitur speciebus; munit autem non solum pectoris conscientiam, sed et ventris continentiam, necnon ctad femorum pertingit libidinem coercendum. Et calciati pedes in præparationem Evangelii pacis. Sicut calciati pedes fiducialiter ambulant, ita et vos intrepide prædicate. In omnibus sumentes.
That with God's help we may perfectly resist the diabolical snares with spiritual arms, having the loins of the mind girt, that is, being chaste, and manfully prepared in every battle, and freed from all cares of the world. 'Stand therefore, having your loins girt about with truth.' Not with hypocrisy. 'And having put on the breastplate of justice.' As a breastplate is woven with many rings or circles, so also justice is knit together with diverse kinds of virtues; and it guards not only the conscience of the breast, but also the continence of the belly, and reaches even to restraining the lust of the loins. 'And your feet shod with the preparation of the Gospel of peace.' As shod feet walk confidently, so do you also preach undauntedly. 'In all things taking.'
為要靠著神的幫助,用屬靈的兵器完全抵擋魔鬼的網羅,束上心靈的腰,就是保持貞潔,在每一場爭戰中英勇預備,並脫離世上一切的掛慮。「所以要站穩了,用真理當作帶子束腰。」不是用假冒為善。「並穿上公義的護心鏡。」正如護心鏡由許多環或圈編織而成,公義也由各種德行連結而成;它不僅護衛胸中的良心,還護衛腹中的節制,甚至延伸到約束腰間的情慾。「又用平安的福音當作預備走路的鞋穿在腳上。」正如穿了鞋的腳穩妥行走,你們也當無畏地傳道。「此外要拿起。」
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In omnibus praeliis fide tegamur, quia scutum ipsorum quoque armorum defensio est, et sine hoc infirma sunt omnia. Ita et hæ virtutes sine fide salvare non possunt. Scutum fidei, in quo possitis omnia tela nequissimi ignea exstinguere. Sicut scutum omnia injecta re puit et excutit, ita et fides omnes cjus suasiones exstinguit, quamvis, quasi rationales, lumen habere videantur. Et galeam salutis assumi e. Quæ omnes sensus ca, itis a pravis officiis protegat aut abscondat. Et gladium. Nemo miles audet ad pugnam sine gladio proficisci; se enim utcunque tueri potest, sed hostem non valet interimere; nonnunquam etiam ab audaci hoste suis armis exspoliatus occidi ur.
In all battles let us be covered by faith, because the shield is the defence of the very arms themselves, and without it all things are weak. So too these virtues without faith cannot save. 'The shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one.' As the shield repels and shakes off all that is cast at it, so also faith extinguishes all his persuasions, although, being as it were rational, they may seem to have light. 'And take unto you the helmet of salvation.' Which protects or hides all the senses of the head from depraved offices. 'And the sword.' No soldier dares to set out for battle without a sword; for he can somehow defend himself, but he cannot slay the enemy; sometimes too he is slain, despoiled of his arms by a bold foe.
在一切爭戰中,讓我們以信德遮蓋,因為盾牌乃是兵器本身的防護,沒有它,一切都是軟弱的。這些德行沒有信德也不能拯救。「拿著信德當作盾牌,可以滅盡那惡者一切的火箭。」正如盾牌擋開並抖落一切射向它的東西,信德也滅盡他一切的引誘,雖然那些引誘彷彿是合理的,似乎帶著光。「並戴上救恩的頭盔。」它保護或隱藏頭部一切的感官,不受敗壞職務的侵害。「並拿著寶劍。」沒有一個兵丁敢不帶劍就上陣;因為他雖多少能自衛,卻不能殺敵;有時他甚至被大膽的仇敵奪去兵器而被殺。
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Ita sine Dei verbo justitia omnis intecta est. Spiritus, quod est verbum Dei. Spiritalem gladium. Per omnem orationem et obsecrationem. Nunc gladium postulate, ct semper habete. Orantes omni tempore in spiritu. Ne impediaris orare semper, sed pro rebus spiritalibus deprecare. Et in ipso vigilantes in omni instantia, et obsecratione, pro omnibus sanctis et pro me. Nihil enim prodest dormientis more jacente corpore animo pervagari, dum hac vanitate nec ab homine aliquid impetretur. Ut detur mihi sermo in apertione oris mei cum fiducia notum facere mysterium Evangelii. Ut abundanter et sine melu persecutionis vel odii Judaeorum exponam uniti in Christo populi rationem.
So without the word of God all justice is uncovered. 'The Spirit, which is the word of God.' The spiritual sword. 'By all prayer and supplication.' Now ask for the sword, and always have it. 'Praying at all times in the spirit.' Be not hindered from praying always, but pray for spiritual things. 'And in the same watching in all instance and supplication for all the saints and for me.' For it profits nothing for the soul to wander about while the body lies as one sleeping, since by this vanity nothing is obtained even from man. 'That speech may be given to me, in the opening of my mouth with confidence, to make known the mystery of the Gospel.' That I may abundantly and without fear of persecution or of the hatred of the Jews set forth the reason of the people united in Christ.
照樣,沒有神的道,一切公義都是無遮蔽的。「聖靈,就是神的道。」屬靈的寶劍。「藉著各樣的禱告和祈求。」如今要求取這劍,並要常常持守。「靠著聖靈隨時多方禱告。」不要被攔阻以致不常禱告,乃要為屬靈的事祈求。「並要在此警醒不倦,為眾聖徒和我祈求。」因為身體如同睡著的人躺臥,而心思四處漫遊,對魂毫無益處,因為藉這虛空,連從人也得不著甚麼。「使我得著口才,能以放膽開口講明福音的奧祕。」使我能豐豐富富、毫不懼怕逼迫或猶太人的仇恨,闡明在基督裡合一之百姓的道理。
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Pro quo legatione fungor in catena. Omnes enim verbi legatos talia necesse est sustinere. Ita ut in ipso audeam prout oportet me loqui. Tunc enim major fiducia erit, si rationabiliter dicatur, et sit abundantia, quæ exprimat rationem. In ipso, inquit, et nOli in meis virihus. Ut autem et vos sciatis quæ circa me sunt, quid agam, omnia nota faciet vobis Tychicus charissimus frater, et fidelis minister in Domino: quem misi ad vos in hoe ipsum at cognoscatis quæ circa nos sunt, et consoletur corda vestra. Sollicite agit, non solum ut proficiant, sed etiam ne deficiant in tribulationibus ejus, vel ne in aliquo contristentur. Pax fratribus. Et pax, charitas ct fides perfectum faciunt Christianum.
'For which I am an ambassador in a chain.' For all the ambassadors of the word must needs endure such things. 'So that therein I may be bold to speak as I ought.' For there will be greater confidence if it be spoken reasonably, and there be abundance to express the reasoning. 'Therein,' he says, and not in my own strength. 'But that you also may know the things that concern me, what I do, Tychicus, my dearest brother and faithful minister in the Lord, will make all things known to you: whom I have sent to you for this same purpose, that you may know the things that concern us, and that he may comfort your hearts.' He acts solicitously, not only that they may advance, but also that they may not fail in his tribulations, nor be saddened in any way. 'Peace to the brethren.' Peace, charity and faith make the Christian perfect.
「我為此作了帶鎖鏈的使者。」因為凡傳道的使者都必須忍受這樣的事。「使我照著當盡的本分放膽講論。」因為若說得合理,又有豐富的話語表達其道理,就必有更大的膽量。他說「在其中」,不是靠我自己的力量。「今有所親愛、忠心事奉主的兄弟推基古,要把我的事情、我所作的一切都告訴你們,使你們知道我們的景況;我特意打發他到你們那裡去,好安慰你們的心。」他殷勤行事,不僅要他們長進,也要他們不因他的患難而灰心,也不至於有任何憂愁。「願平安歸與弟兄們。」平安、愛心與信德使基督徒得以完全。
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Simulque notandum quod haec nobis non a nobis, sed a Deo Patre, et Domino Jesu Christo esse confirmat, ut ne quis de suis glorietur. meritis, et sc dicat fidem non a Deo accipere. A quo ergo pax et charitas, ab illo est et fides. Propter quod ab illo cam quam non solum augeri habentibus poscimus, sed et non habentibus dari deprecamur. Et charitas. Charitas major cst pace; potest enim eam habere quis, non tamen et amari. Cum fide, a Deo Patre nostro et Domino Jesu Christo. Sine fide enim infructuosa sunt omnia. Et diligenter attendite quod et ipsa fides cum reliquis virtutibus nobis donatur. Gratis cum omnibus qui diligunt Dominum nostrum Jesum Christum in incorruptione. Amen.
And at the same time it is to be noted that he affirms these things to be to us not from ourselves, but from God the Father and the Lord Jesus Christ, that no one may glory in his own merits, and say that he receives faith not from God. From whom therefore are peace and charity, from him also is faith. Wherefore from him we ask that it may not only be increased in those who have it, but we also entreat that it may be given to those who have it not. 'And charity.' Charity is greater than peace; for one can have peace, yet not also be loved. 'With faith, from God our Father and the Lord Jesus Christ.' For without faith all things are unfruitful. And diligently attend to this, that faith itself, with the rest of the virtues, is given to us. 'Grace be with all who love our Lord Jesus Christ in incorruption. Amen.'
同時當注意的是,他確認這些恩賜臨到我們,不是出於我們自己,乃是出於父神和主耶穌基督,叫人不得因自己的功勞誇口,也不至說信德不是從神領受的。所以平安與愛心從誰而來,信德也從祂而來。因此我們求祂,不僅使已有信德的人信德增長,也懇求祂將信德賜給那沒有的人。「並愛心。」愛心比平安更大;因為人可以有平安,卻不一定被愛。「並從父神和主耶穌基督而來的信德。」因為沒有信德,一切都不結果子。也要殷勤留意:連信德本身和其餘的德行都是賜給我們的。「並願所有以純潔不朽之心愛我們主耶穌基督的人,都蒙恩惠。阿們。」
6:85
Sive in castitate, sive in quorum corde nullo adulterino saeculi amore Christi dileciia violatur. Scripta ab Urbe.
Whether in chastity, or in those in whose heart the love of Christ is violated by no adulterous love of the world. Written from the City.
無論在貞潔中,或在那些心裡對基督的愛絲毫不被世界任何淫邪之愛所侵犯的人身上。此信寫自羅馬城。
← ch. 5ch. 7 →
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