This week, we shall begin the study
of the Book of Ephesians in the New Testament.
Ephesians
The early church fathers unanimously agreed that this letter was written by Paul, and it is likely that Paul wrote it while he was imprisoned in Rome (A.D.60). However, whether it was a letter addressed particularly to “the church in Ephesus” is less unanimous in these days, mainly because the words in quotation are missing from “the oldest and best Greek MSS”. However, it appears that scholars, in general, agree that even if this letter was not addressed directly to the church in Ephesus, Paul meant it to be a circular letter to the many churches in Asia Minor. Its circulation likely began with the church in Ephesus; hence the insertion of its name in later manuscripts.
“Here, in the language of one scholar, is the quintessence of Paulinism—the one great, profound elaboration of the cosmic and universal scope of his gospel — and the place of the church in God’s ultimate design” (Gordon Fee). The structure of this letter is simple, yet profound in that “Everything in chapters1-3 is set in a context of praise and prayer…Whereas, chapters 4-6 are a long…exhortation, appealing to them to maintain the unity (reconciliation) that God has effected in Christ.” (Gordon Fee)
The recipients of the letter are decidedly Gentile Christians as is evident in 2:11-22; 3:1-13 and 4:17.
1:1-2—Greetings
(1) How does Paul emphasize who he is? (v. 1) What might be the importance of his emphasis?
(2) How does he address his recipients in Ephesus, and perhaps, including those in the Asia Minor churches? (v. 1)
(3) How does this address remind you of who are you in Christ?
[Note: While grace and peace represent Paul’s common greetings in his letters, they happen to be the “twin themes” of this letter: Grace underscores the gospel of Christ and peace is (through reconciliation) the dominant outworking of the gospel.]
1:3-14—Praise be to God—This marvelous one-sentence praise (in Greek) deserves our careful reflection.
(4) To whom does Paul render his praise? (v. 3)
(5) The reason for his praise is because of “every spiritual blessing in the heavenly realms” that the Father has blessed us with in Christ (v. 3). Such blessings include:
a. Our election (v. 4)
- When did God choose us?
- What is the purpose (or desire) of His election of us?
b. Our adoption as sons (v. 5)
- How has our adoption been determined?
- Why does Paul use the term adoption to refer to our salvation?
c. Purpose of our election and adoption (v. 6)
- What is the ultimate purpose of our being saved by God?
- How does Paul define grace in this respect?
d. Grace elaborated (vv. 7-10)
- The riches of God’s grace is demonstrated in us. How is this done? (v. 7)
- The mystery of these riches of God’s grace:
a) According to v. 10b, what is this mystery of God’s will?
b) What does it mean?
c) When will it be put in place? (v. 10)
d) Who determines this timing? (v. 9)
e) How does this demonstrate the abundance and wisdom of this grace that He lavished upon us? (v. 8)
e. Our election among “all things” to be under One Head―Christ(vv. 11-14)
- What is the role of Paul and the believers like him (implying Jewish believers) in being chosen and predestined? (v. 12)
- What happened when the recipients of the letters (i.e. Gentile believers) first heard and believed in the gospel of salvation? (v. 13)
- What is the function of the Holy Spirit in our redemption? (v. 14)
- What also is our role in our inclusion in Christ? (v. 14b)
(6) What is the main message to you today and how may you apply it to your life?
本週我們開始研讀新約以弗所書。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
以弗所書
早期的教父都一致認為以弗所書的作者是保羅，相信他是在羅馬被囚時寫的（即大概是主後60或左右）。不過，對這書是否單寫給以弗所教會就意見不一了；主要是因為效早期和效可靠的抄本多是沒有“以弗所的”幾個字。一般學者認為這書信是寫給當時小亞細亞的教會的循環書信，而以當時最重要的以弗所教會為第一站；故此其他抄本就寫上“給以弗所的聖徒”幾個字。
“如一學者所言，這書信是典型的保羅教義—講述偉大而高深、具宇宙性的福音—與神對教會最終極設計的讀論”（費高登）。書信的結構簡單而高深：“第一至三章主要是頌讚和禱告的形式……而第四至六章是一篇冗長的勸勉，吩咐他們保守神在基督裡所成就的合一（和好）” （費高登）。
這書信的對象是外邦的信徒（見2:11-22; 3:1-13 & 4:17）。
1:1-2—問候語
(1) 保羅自稱的重點是什麼？有什麼重要性？
(2) 他如何稱呼收信人？
(3) 這稱呼對你有什麼提醒？
[註：恩惠、平安確是保羅常用的問候語，但在此恰恰正是全書兩大主題：恩惠刻畫著基督耶穌褔音的性質；平安(在這信書多譯作“和好”)是這福音帶來的果效。]
1:3-14—對父神的頌讚—希臘原文是長長的一句讚美：
(4) 保羅如何論到他要頌讚的對象？(1:3)
(5) 他讚美之因，是父神曾賜給我們天上名樣屬靈的福氣，包括：
a. 揀選了我們—Election （1:4）
i. 神在何時揀選了我們？
ii. 神揀選我們的心願是什麼？
b. 給兒子的名份—原文是“領養” （1:5）
i. 神揀選我們的基礎是什麼？
ii. 為何保羅用“領養”來形容我們兒子的名份？
c. 揀選、領養的目的（1:6）
i. 按這裡所言，神拯救我們的原委是什麼？
ii. 綜合以上數節，保羅給恩典下了什麼定義？
d. 詳述恩典（1:7-10）
i. 神豐富的恩典如何彰顯在我們身上？(1:7)
ii. 神恩典的奧秘：
1. 這恩典的奧秘是指什麼？(1:10)
2. 這句話是什麼意思？
3. 這奧妙的旨意何時顯明出來？
4. 是誰定這「日期」的？
5. 你認為這恩典的[充足]和[諸般的智慧聰明]是怎樣顯出來？
e. 從萬有(all things)中被揀選服在基督（萬有之首）之下 （1:11-14）
i. 保羅如何論到他們（即猶太基督徒）在這揀選中的位份？(1:12)
ii. 及後，當以弗所人（和其他外邦人）因聽道而信道又怎樣？(1:13)
iii. 聖靈在信的人生命上有什麼重要工作？(1:14)
iv. 以弗所信徒（和我們外邦信徒）與保羅等人有什麼共同位份？(1:14b)
(6) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“And He made known to us the mystery of His will according to His good pleasure…to bring all things in heavens and on earth together under one head, even Christ.’’ (Eph. 1:9-10)
The Apostle Paul opens his letter to the Ephesians with an explosion of praise to Father God for having blessed us, not with earthly blessings, but with every spiritual blessing that belongs to the heavenly realms of which we should not be a part of. But all this has been made possible because of Christ.
However, as Paul enumerates these tremendous blessings, he does so with no predetermined order, having jammed everything in one long Greek sentence from vv. 4-14. Knowing that it is rather confusing, allow me to attempt (as if it were possible) to simplify his thoughts as follows:
- It appears all the riches of God’s blessings issue from “the mystery of His will” (v.9) which is “to bring all things in heaven and on earth under one head, even in Christ” (1:10).
- Of this will of God to bring “all things” under Christ, Paul and the first believers (Jewish Christians) were the first to have such a hope in Christ, as they were chosen and predestined according to the plan of God, the ultimate purpose of which is for “the praise of His glory” (1:11-12).
- Then the Ephesian believers (i.e. the Gentile Christians) were also included as they heard and received the truth — their equal status with the Jewish Christian is sealed by the indwelling of the Holy Spirit who acts like a deposit to guarantee their share in Christ until “all things” are redeemed (1:13-14), with the ultimate purpose which is “to the praise of His glory” (1:13-14).
- However, both the Jewish Christians (like Paul) and the Gentile Christians (like the Ephesians) receive such riches of blessings because of grace only:
- They have been chosen and predestined before the creation of the world. Thus it does not depend on works or merits, but purely on God’s good pleasure who has given this grace freely.
- The means is the work of Christ, the One He loves us, offering redemption through His blood and the forgiveness of sins which makes us His sons through adoption. It “is the best way to describe this…because adopted children have their position by grace and not by right” (TNTC, Ephesians, 26).
- The purpose of such election is that
- we may be holy and blameless (1:4) and that
- “His glorious grace may be praised.” (1:6)
With this praise to God, the Apostle Paul has opened our eyes to see beyond ourselves and even our salvation, to have a glimpse of the “cosmic and universal scope of His gospel". (Fee)
「都是照祂自己所預定的美意，叫我們知道祂旨意的奧祕……使天上、地上、一切所有的都在基督裡面同歸於一。」(弗1:9-10)
使徒保羅以激情的頌讚來作這書信的開始，讚美父神不但以地上的福氣，更以天上各樣的福氣賜給我們。這也是說，我們因藉著耶穌基督得到屬天的地位了。不過，當保羅繼續的論到眾多的屬天福氣時，由1:4-14原文是一句長長的句子，而其內容不一定是有次序的。故此，容許我「嘗試」把他的思潮分析如下：
- 似乎神豐富的恩典是在乎「祂旨意的奧秘」，這奧秘就是“使天上地上一切所有的在基督裡面同歸於一”(1:10) ；
- 在這把「一切」同歸基督的旨意之下，保羅（和首批信耶穌的猶太基督徒）是首先按神的揀選和豫定得著這盼望的，至終的目的，是叫“神的榮耀得著稱讚”(1:11-12) ；
- 跟著是以弗所（與其他外邦）的信徒，因著聽見而相信福音，得與猶太基督徒得著聖靈的內住，作為印記與憑據，直到“被贖” 的日子；至終的目的，也是叫“神的榮耀得著稱讚”(1:13-14) ；
- 不過，在此保羅不斷的強調，不論是猶太或外邦的信徒，他們得這豐富的福氣全是神所賜的恩典而已：
o 在創世之前他們已被豫定、揀選：意思是與我們的行為、善行無關；是神因愛，“就按自己的意旨所喜悅的”賜給我們的；
o 這恩典是藉祂的愛子所賜的—是藉祂的血，我們得蒙救贖、過犯得以赦免，因而得著（被領養）兒子的名份。原文用“領養是最恰當的形容……因為被領養的兒女是因恩典、非權利得到位份的”(TNTC, Ephesians, 26) ；
o 我們蒙揀選是要：
§ 成為聖潔、無有瑕疵；
§ “使祂榮耀的恩典得著稱讚”(1:6) 。
藉著這開始的頌讚，保羅就開了我們的眼睛，得睹這救恩是超乎我們領會的層面，看到一個「具宇宙性的福音」(費高登/Gordon Fee) 。
Paul’s Prayer for the Ephesian Christians:
(1) Paul has spent a good three years in Ephesus (and he spent even more years in the general region, if we include his time at other churches in Asia Minor), and now he is in jail in Rome. What report has he received concerning the Ephesians? (1:15)
(2) If you left your former “mother” church and immigrated to another place, what kind of report would you desire to receive about them?
(3) Since you left your “mother” church, have you stopped praying for them? What should your intercessions on their behalf be?
(4) Paul’s prayer for the those he once helped to evangelize and disciple includes that: (vv. 18-22)
a. They be given the “Spirit of wisdom and revelation” (v. 17)
- What is the purpose of such a gift?
- What is meant by “to know Him better” or more fully?
- How can such a knowing happen? (v. 18a)
b. The eyes of their hearts be enlightened to know the following things.
- The hope of His calling (v. 18b)
a) From the preceding praise (in 1:4-14), what is the hope of His calling?
b) Do you have or look forward to the realization of this hope? Why or why not?
- The riches of the glory of His inheritance in the saints (v. 18c)
a) What is this glorious inheritance in us, His saints? (again, refer to the preceding prayer, and especially v. 14)
b) What is the difference between “our inheritance” (v. 14; see Heb. 9:15; 1 Pet. 1:4) and His inheritance in us (v. 18c)? (Some scholars interpret v. 18c as “among us”)
- The exceeding greatness of the Spirit’s power (v.19)
a) How has God demonstrated this power (of the Spirit) in Christ? (v. 20)
b) Since the Holy Spirit now dwells in us as a deposit (v. 14), what should His power mean for us?
(5) More on Christ (vv. 20-22)
a. What has the raising of Christ from the dead meant for the cosmic plan of the gospel?
b. What does the seating of Christ at God’s right hand mean in the heavenly realms? (v. 21)
c. What does the subjecting of “all things” under Christ’s feet mean for the church? (v. 22)
d. What is the church according to v. 23?
(6) If God is to answer this prayer of Paul, what impact would it have on the church today?
(7) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
保羅為以弗所信徒的禱告：
(1) 保羅曾用三年時間在以弗所傳道（若加上他在小亞細亞各地在內，時間就更長了]。現在他在羅馬獄中聽到有關他們什麼消息？(1:15)
(2) 如果你因移民而離開你的母會（教會），你希望聽到他們什麼消息？
(3) 既是你的母會，你有否不住的為他們禱告？你該為他們禱告什麼？
(4) 保羅為這些他曾引導的羊禱告（1:18-22）
a. 求神賜他們“智慧和啟示的靈”(1:17)
i. 目的是什麼？
ii. 什麼是「真知道」祂？
iii. 你認為與1:18a所言有關嗎？為什麼？
b. 照明他們心中的眼睛
i. 恩召的指望(1:18b)
1. 從上文(1:4-14)所言，這恩召的指望是什麼？
2. 你心中是否真的有這指望？為什麼？
ii. 基業豐盛的榮耀(1:18c)
1. 神在聖徒中得的榮耀基業是什麼？(參上文1:4-14; 特別是1:6, 12, 14)
2. 我們得的基業(1:14; 來9:15；彼前1:4)和神在聖徒中得的基業(1:18c)有何分別？
iii. 聖靈浩大的能力(1:19)
1. 神如何在基督身上顯出大能大力？(1:20)
2. 聖靈既住在我們裡面作憑據(1:14)，祂的大能與我們有什麼關係？
(5) 論到復活的基督(1:20-22)
a. 基督的復活把神救恩的計劃帶到什麼階段？(1:20)
b. 基督坐在神的右邊，對宇宙，包括天上一切掌權的，帶來什麼影響？(1:21)
c. 萬物既服在基督的腳下，這與教會何關？(1:22)
d. 按1:23所言，教會是什麼？
(6) 如果神按保羅的所求成就在今天的教會身上，會產生什麼影響？
(7) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“And God placed all things under His feet and appointed Him to be head over everything for the church, which is His body, the fullness of Him who fills everything in every way.” (Eph. 1:22-23)
To speak of the church as the body of Christ “is a most revealing term for the church, peculiarly Pauline (2:16; 4:4, 12, 16; 5:30; Rom. 12:5; 1 Cor. 10:17; 12:27; Col. 1:24; 2:19)…It means more than saying that the church is the company of the disciples of Christ, the people of God; it expresses the essential union of His people with Him… the same life of God flows through all; and it speaks of the whole as functioning in obedience to Him, carrying out His work in this world” (TNTC, 74).
However, in this great prayer by Paul for the Ephesians, he refers to the church not just as Christ’s body, but as that which should reflect the result of the “incomparable great power” of the Spirit and that being united with Christ as His body and with Christ as head over “all things”, we might express “the fullness of One who fills all things in all things” (literal translation of v. 23).
"As the head over all things, Christ rules over all things, in both the heavenly realms and on earth. And, as head of all things, Christ is also the source of all things, including the church’s life". (Bruce, NICNT)
It is important to note that God has appointed Christ to be head over all things “for the church” (1:22) and that means
- Since Christ rules over all things, the church, as His body, also has authority over all things. As much as the world hates us (Jn. 15:18ff) and we do face challenges and constant troubles, Christ has “overcome the world” (Jn. 16:33). Therefore we have no room for fear; the church should not live like losers, but conquerors (Rom. 8:37). All things are subject to His feet, and we, as His body, have authority too over all things. The only problem is that the eyes of our heart have not been opened to see the greatness of the power of the Holy Spirit who dwells in and among us.
- Since Christ “fills all things in all things”, we, as a result, lack nothing: Christ is the source of all things and we have His “fullness”— His attributes, His gifts and His power. This is why the Apostle Peter says, “His divine power has given us everything (again, the original words are “all things”) we need for life and godliness through your knowledge of Him who called us by His own glory and goodness” (2 Pet. 1:3). Therefore, the church must live out this “fullness”, especially in being “holy and blameless” (1:4).
「又將萬有服在他的腳下，使祂為教會作萬有之首。教會是祂的身體，是那充滿萬有者所充滿的。」(弗1:22-23)
論到教會是基督的身體是“最具啟示性的形容，是保羅愛用的名詞 (2:16; 4:4, 12, 16; 5:30; 羅 12:5；林前 10:17; 12:27；西 1:24; 2:19）……意思是指教會不單是基督門徒的群體、神的子民；更表明屬祂的子民與祂是本質上的聯合……神自己的生命充沛運行在其中；也說明了教會全體要聽從祂、施行祂在世上的工作。” (TNTC, 74)
在這偉大的禱告中，保羅不是單單論到教會是基督的身體，更指出教會要顯出聖靈的“能力是何等浩大” ，藉著與基督這作萬有之首的頭聯合，成為祂的身體，得著“那充滿萬有者所充滿” (1:23) 。
基督既已為萬有之首，祂不但掌管萬有—就是天上、地下的萬有；祂也是萬有的源頭，包括教會的生命在內（Bruce, NICNT）。
值得注意的是，保羅說：神使基督作萬有之首，是「為教會」的(1:22) ；這就是說：
- 基督既然統管萬有，教會作為祂的身體，是在萬有之上的。對，這世界恨我們（約15:18ff），而我們在世上是要面對苦難與挑戰；但基督“已經勝了世界” （約16:33）。故此，教會不用恐懼、不是敗軍之旅，乃是“已經得勝有餘了/more than conquerors” （羅8:37）。萬有既服在祂的腳下，我們作為祂的身體是絕對勝過萬有的。惟一的困難是，我們心中的眼睛尚未被照明，看得見住在我們裡面的聖靈，祂的“能力是何等的浩大” ；
- 基督既是“那充滿萬有的” ，我們自然是一無所缺。基督既是萬有的源頭，而我們有祂的充滿—包括祂的性情、祂的恩賜，和祂的大能。因這原故，使徒彼得也說：“神的神能已將一切關乎生命和虔敬的事賜給我們，因我們認識那用自己榮耀和美德召我們的主。”(彼後1:3) 。故此，教會該活出被“那充滿萬有者所充滿” 的見證。
Having shown us the cosmic and universal scope of the gospel (1:4-14) and the riches of the glory of God’s inheritance in the church (1:15-23), Paul wishes to remind the church that it is all of grace:
2:1-3 — Who we were
(1) We were dead in transgressions and sins (v. 1):
a. In what way(s) were we dead before we were saved?
b. What might be its implication when it comes our sharing of the gospel to the non-believers?
(2) Dead men walking (vv. 2-3)
a. While we were dead to things spiritual (and to God), were we masters of our own lives? (v. 2)
b. Whose desires and will did we seek to satisfy?
c. Could you identify with the above in your former “dead” life?
d. Who were we according to our nature then? (v. 3b)
2:4-10 — Who we have become—from Death to Life
(3) How were we made alive? (v. 6)
(4) Why should God cause us, who by nature were children of wrath, to be saved? (v. 4)
(5) What is the greater purpose of our salvation, beyond ourselves and the church? (v. 7)
(6) Paul reminds us that all this is of grace (vv. 8-9):
a. How does Paul define grace within the context of our salvation? (v. 8)
b. Why can’t salvation be achieved through our good works or merits? (v. 9; Gal. 2:6)
(7) Another purpose of our salvation is added by Paul in v. 10:
a. The word, “workmanship” is only used in one other place by Paul (see Romans 1:20) where it refers to God’s original creation: If this is what Paul has in mind, what does it mean that we are God’s creation in Christ Jesus?
b. The word (gr. poíēma) can also be translated as a “poem”: If such is the case, what does it mean that we are God’s poem in Christ Jesus?
c. Whether it is “re-creation” or “poem” in Christ Jesus, Paul says we have been created or made to do good works (or unto good works). How does he define good works in v. 10b? (Note: “in advance for us to do” can be more literally translated as, “in advance for us to walk in”).
(8) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
保羅在上一章給我們看到福音的宇宙性（1:4-14）和神在教會中產業的榮耀(1:15-23) ，現在更提醒以弗所信徒所受的全是恩典：
2:1-3—未信主前的我們
(1) 是死在過犯罪惡之中(2:1)
a. 我們在罪中「死」的意思包括什麼？
b. 這對我們傳福音給未信的人有什麼提醒？
(2) 行屍走肉/Dead men walking (2:2-3)
a. 當我們對神和屬靈的事死的時候，是什麼主掌著我們的生命？(2:2)
b. 那時，我要滿足誰的喜好？
c. 你能領會保羅在這裡所述的景況嗎？
d. 按我們這本性，我們是誰？(2:3b)
2:4-10—現在我們是誰—由死得生
(3) 我們是怎樣得活過來的？(2:6)
(4) 為何神要拯救我們這些原是可怒之子 (children of wrath)？(2:4)
(5) 我們得救，除自己能得永生外，尚有什麼超越我們的目的？(2:7)
(6) 一切全是恩典(2:8-9)
a. 保羅怎樣給得救的恩典下定義？(2:8)
b. 為何得救不能靠行為（善行）？(2:9; 加2:6)
(7) 保羅為我們的得救再加上一個目的：(2:10)
a. 「工作」這字：保羅只在羅馬書1:20用過，是指到神原來的「創造」；如果這也是保羅用這字的原意，他的意思是什麼？
b. 但「工作/poiama」這字，一般可譯為「詩/poem」：如果是這樣，你可以怎樣了解這句話？
c. 不論是「創造」或「一首詩」：保羅在此給「善行」下一個什麼定義？(註：「行」是「行走在其中/walk in it」的意思)
(8) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“For it is by grace you have been saved, through faith — and this is not from yourself, it is the gift of God — not by works, so that no one can boast.” (Eph. 2:8-9)
It is often asked if Paul means that both grace and faith are not of ourselves, but gifts of God. Allow me to share with you the comment by Lenski which is shared by many conservative scholars, including Calvin and Bruce:
“Col. 2:12 states this directly: ‘through the faith of the operation of God.’ One often meets careless statements such as: ‘Grace is God’s part, faith ours.’ Now the simple fact is that even in human relations faith and confidence are produced in us by others, by what they are and what they do; we never produce it ourselves. Even deceivers know that they must cunningly make their deceptions of such a nature that they may appear true and grand, and that they may thus produce faith in those whom they wish to deceive. There is no self-produced faith; faith is wrought by the saving grace of God. Salvation is received ‘by means of faith.’…in this matter of being saved by God, faith is the trustful reception wrought in us by God, only this reception which is distinguished from the subsequent activity of gratitude and works of faith. On this account, faith is essential, and he who does not believe is lost because he does not by faith receive the salvation he ought to receive.
"…So important is this matter that Paul adds explanatory specifications: ‘and this not from yourselves'. The neuter touto (this) does not refer to pistis (faith) or to xaris (grace), both of which are feminine, but to the divine act of saving us: this that you have been saved. Paul denies categorically that this is in any manner due to the Ephesians themselves. The source and origin (ek—from) is not in you; it is wholly and only in God. As little as a dead man can do the least toward making himself alive, so little can the spiritually dead contribute the least toward obtaining spiritual life.”
(Lenski, Ephesians, 423)
「你們得救是本乎恩，也因著信；這並不是出於自己，乃是神所賜的；也不是出於行為，免得有人自誇。」(弗2:8-9)
常有信徒問：保羅的意思是指得救的恩典和信心都不是出於自己，都是神所賜的嗎？容許我與你分享解經家Lenski的見解，這也是加爾文和Bruce等保守派學者所同意的：
“歌羅西書2:12直說：‘因信……神的功用。’ 我們常聽到不負責任的話說：‘恩典是屬神的、信心是（出於）我們的。’ 事實上，就是在人際關係中，信心是別人在我們心中產生的，是藉著他們的為人與地位；信心從來不是自產的。就是那些欺騙人的，他們要狡猾的把虛假的弄似真實的、輝煌的，好使能在被騙的人心中產生信任。所以，是沒有自產的信心：信心是從神拯救的恩典所產生的。救恩是“因著信” 而被接受的……在被神拯救的這事上，信心是神在我們心中發動的信靠與接受；不過這接受是與得救後的感恩和信心的行為有別。因此，信心是必須的；凡不相信的就必滅亡，因為他沒有按該作的憑信心接受救恩。
……因這是如此重要，保羅就加上註釋說：‘這並不是出於自己。’ （原文的）‘這’ 是中性的，故此不是指‘信心’ 或‘恩典’ —兩者都是屬‘陰性’ 的，乃是指神拯救的工作：你們就是‘這’ 樣的得救。保羅所強調的是，“這” 絕對並非是以弗所信徒自己所作的；那源頭、那根源非（ek）出於你們，乃完全出於神。就如已死的人絕不能作什麼叫自己活過來，那在靈裡死了的人也是如此。”(Lenski, Ephesians, 423)
Paul has just expounded powerfully that this work of salvation in Christ is totally the work of God, hence imparting undeserved grace for the church. Furthermore, he wishes to impress upon these Gentiles believers, who are called the “uncircumcised", that, to them, this grace is even more amazing:
(1) As Gentiles (vv. 11-12)
a. In what ways were we (Gentiles) inferior to the Jews?
b. How dire was our situation concerning our relationship with God?
(2) Christ’s sacrifice has changed our former situation (v. 13)
a. How has the shedding of Christ’s blood changed all that?
b. Why?
c. How “near” are we?
(3) The Jews and the Gentiles are united into one (vv. 14-18)
a. How did the Law create the enmity between the following groups?
- The Jews and the Gentiles (v. 15)
- Both Jews and Gentiles and God
b. How did the death of Christ on the cross abolish the enmity created by the Law and reconcile both into one body in God?
c. Why then does Paul call Christ our peace? (v. 14)
d. What is peace? (vv. 17-18)
(4) The results of Christ’s peace—The reconciliation of the Jews and the Gentiles, and both with God (vv. 19-22). Paul uses several analogies to describe the results:
a. What does “fellow citizens with God's people” mean? (v. 19b)
b. What does “members of His household” mean? (v. 19c)
c. In the holy temple’s analogy:
- Who formed the foundation? Why? (v. 20a)
- Who is the cornerstone? What does it mean? (v. 20-21)
- What part do we play in this temple? (v. 21)
- What is the purpose of this new temple? (v. 22)
(5) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
保羅很有力的說明我們得救全是出於神的恩典後，接著他就要使以弗所這些外邦信徒看到這恩典的希奇：
(1) 作為外邦人(2:11-12)
a. 我們在地位上如何次於猶太人？
b. 我們的生命實質上是如何的糟糕？
(2) 基督的十字架改變一切(2:13)
a. 基督的血怎樣怎樣改變我們的景況？
b. 為什麼？
c. 我們因此「近」了多少？
(3) 兩下（猶太人與外邦人）合而為一(2:14-18)
a. 律法怎樣建立冤仇
i. 在這兩下之間？(2:15)
ii. 在這兩下與神之間？
b. 基督的十字架如何滅了以上的冤仇？
c. 為何因此保羅說：「祂（基督）是我們的平安」？(2:14a按原文直譯—He is our peace[NIV])
d. 這平安是什麼？
(4) 基督的平安既帶來果效，使猶太人與外邦人和好，兩下亦與神和好—保羅用不同的比喻來形容這果效(2:19-22):
a. 與聖徒「同國」是什麼意思？(2:19)
b. 是「神家裡的人」又是什麼意思？(2:19)
c. 主的聖殿：
i. 誰是這殿的根基？(2:20)
ii. 誰是房角石？是什麼意思？(2:20-21)
iii. 我們在這殿中的角色是什麼？(2:21)
iv. 這殿有什麼功用？(2:22)
(5) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“And in Him you too are being built together to become a dwelling in which God lives by his Spirit.” (Eph. 2:22)
In the introduction to the Book of Ephesians of this devotional material, I have mentioned that one of themes of the book is about “the place of the church in God’s ultimate design”. The passage that we have considered today (2:11-22) deals with Christ’s death on the cross through which the enmity between men and God was abolished, and at the same time, the enmity between Jews and Gentiles was abolished as well . The purpose of this is that the church, now made up of both Jews and Gentiles, would “become a holy temple in the Lord (and)…a dwelling in which God lives by His Spirit” (2:21-22). In other words, God’s desire to build a temple in which He lives among us has not changed with the destruction of His physical temple (in AD. 70), and has become a reality through the church today.
These days, we have such an utilitarian mindset that we only think of the “work” of the church, and forget the basics which include who we are to God as a church — a holy temple in which God lives by His Spirit.
While Paul will go into more details of how we might build a church that is fit for His holy presence in chapters 4-6, here he lays down the criteria that define God’s church, His holy temple:
(1) Its foundation is the apostles and prophets: We have to remember that “foundation” is merely a metaphor, because elsewhere Paul says that only Christ is the actual foundation on which the church is built and the prophets and apostles are only builders (1 Cor. 3:10-11). Therefore, the apostles and the prophets are not strictly the foundation of the church, but their teachings are. This is therefore a very important distinguishing mark of a true church—the faith of Christ’s church ought to be founded on the teachings of the prophets (which point to none other than Jesus as the Messiah) and those of the apostles who are the faithful witnesses of the risen Christ as the Son of the Living God.
(2) Its chief cornerstone is Christ Jesus Himself. The context of this chapter is about the abolition by Christ in His flesh on the cross of the partition that separates Jews and Gentiles, and Christ as the cornerstone that “is placed in the middle of the corner for the purpose of uniting both” (Calvin). Therefore there is no peace apart from Christ who reconciles all men to God, and all Gentiles to Jews—forming a new holy temple in which God now lives by His Spirit.
This also speaks against the individualist mindset of modern Christians whose main focus is on themselves being the temple of the Spirit (1 Cor. 6:19). As true as it is, Paul reminds us that it is God’s desire that we be “joined together” and be “built together” to “become a dwelling in which God lives by His Spirit” (2:21-22).
「你們也靠祂同被建造，成為神藉著聖靈居住的所在。」(弗2:22)
在本周靈修經文默想的引言中，我曾提到這書信其中一個主題是“神對教會最終極的設計” 。今天我們默想的經文就論到基督在十字架上的死亡廢掉了人與神之間的冤仇，同時也滅了猶太人與外邦人（兩下）的冤仇，因而猶太和外邦所聯合組成的教會能“漸漸成為主的聖殿……成為神藉著聖靈居住的所在。”(2:21-22) 換句話說，神希望在我們中間建造一個聖所、要住在其中的心意，沒有因那屬物質的聖殿被毀而終止，更因教會的建立而得成全。
今天我們凡事都過份看重“功用” ，我們連神的教會也主要以「功用」來看，忘記了我們作為教會最基本的意義是什麼—就是神藉著聖靈居住的殿。
在第4-6章，保羅就詳談我們該怎樣建立配神居住的居所。但在此，他先給我說明我們作為神的教會、祂的聖殿的基礎：
- 使徒和先知為根基：我們需要明白，“根基” 只不過是一個喻意。在其他的經文中，保羅說基督是教會惟一的根基，先知和使徒是像工頭一樣，在其上建造(林前3:10-11) 。故此，先知與使徒並非教會的根基，他們所傳的真理卻是—因為他們傳講的救恩要義，單單是耶穌的死和復活。這就是真正教會的徵記—屬基督的教會是以使徒和先知所傳講的為基礎的；
- 基督耶穌自己為房角石：上文的主題在乎基督以自己的身體在十字架上滅了猶太人與外邦人（兩下）的冤仇，故此，基督就是“那被放在兩者之中的房角石，為要使兩下歸為一體” (加爾文) 。故此，除基督以外，人與神、猶太人與外邦人不能得到和好。但因基督的緣故，教會—這和好了的群體—就成為那新的殿，被建造成為「神藉著聖靈居住的所在」；
- 保羅是以一個過程來形容這殿的建造—是漸漸成為主的殿的(2:21) 。他更說“你們也靠祂同被建造”(2:22) 。這就提醒我們，不要單看自己是神的殿—雖然這也是事實（林前6:19），但神的心意不是單單住在個別的信徒裡，更是要建立一個整體的聖殿，成為祂的居所！這是祂終極的設計。
Having reminded the Ephesian believers of the marvelous grace of God to them who are Gentiles and of the wonderful purpose of the church, Paul now urges them not to be discouraged (or faint) because of his sufferings (i.e. imprisonment).
(1) Why does Paul say that he is a prisoner (in Rome) for their sake? (vv. 1, 13; see Acts 28:17ff)
(2) What is the mystery that Paul refers to which was hidden in previous generations but has now been revealed by the Spirit to God’s holy apostles and prophets? (v. 6)
(3) How was this mystery revealed to Paul directly? (v. 3; Gal. 1:13ff; Acts 26:16-18)
(4) How does Paul view this ministry to the Gentiles which has landed him in prison? (v. 2)
(5) Since Paul has received such a privileged ministry plus direct revelation from the Lord, why does he say that he is the “least of all the Lord’s people”? (v. 8)
(6) What has been entrusted to him as the “apostle to the Gentiles”? (vv. 8-9)
(7) What is God’s intent for His church in the administration of this mystery? (vv. 10-11)
(8) What are the two reasons Paul gives in urging them not to be discouraged because of his sufferings for them? (vv. 12-13)
(9) What do you think about the reasons Paul has given?
(10) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
論到神給以弗所這些外邦信徒如此希奇的救恩和道出祂建立教會的奇妙目的後，保羅就勉勵他們不要因他被囚的苦難而喪膽(昏倒) ：
(1) 為何保羅說自己是因他們的原因被囚的？(3:1, 13; 亦參徒28:17ff)
(2) 保羅這裡論到的奧秘是什麼？(3:6)
(3) 這奧秘是怎樣向保羅顯明的？(3:3; 徒26:16-18；加1:13ff)
(4) 保羅被囚，他怎樣看所得的職份？(3:2)
(5) 既有這職份，更有神直接的啟示，為何他卻說自己「比眾聖徒中最小的還小」？(3:8)
(6) 這職份的職責是什麼？(3:8-9)
(7) 教會在這奧秘中的位份是什麼？(3:10-11)
(8) 現在雖身在獄中，保羅用那兩個理由來勉勵以弗所教會不要喪膽？(3:12-13)
(9) 你認為那個理由在為主受苦時最受用？為什麼？
(10) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“I ask you, therefore, not to be discouraged because of my sufferings for you, which are your glory.” (Eph. 3:13)
The great theological themes in Ephesians have caused many scholars to compare this shorter epistle to the much longer one―Romans. However, I believe, one of the main purposes or even the main purpose of this letter is a practical and personal one: Paul was concerned that his imprisonment would be a great discouragement to the church in Ephesus and to those around it in Asia Minor, for they were all suffering from persecution in differing degrees. As a result, he asked Tychicus to be the bearer of this letter and to also encourage them by telling them the latest about his situation (6:21-22).
In addition to this, Paul uses the cosmic purpose of the gospel (chapter 1) and the tremendous grace bestowed upon the Gentile Christians (chapter 2) to impress upon them what a glorious ministry he has received from the Lord as the Apostle to the Gentiles. As a result, his imprisonment and sufferings are his glory and the glory of the Gentile Christians. (3:13)
However, in urging them not to be discouraged by his imprisonment, Paul also points out the glorious role the church plays not only as a witness to the earthly realms, but also to make known “the manifold wisdom of God…to the rulers and authorities in the heavenly realms” (3:10). Allow me to share the comments of F.F. Bruce in this respect:
“The ‘principalities and powers’ (not limited to the hostile forces) learn from the church that they too have a place in the plan of God. The reconciliation between Jews and Gentiles in this new creation is a token of the reconciliation in which they in their turn are to be embraced. In Col. 1:19-22, the cosmic reconciliation which God has planned is anticipated in the experience of the believers in Christ, whom ‘He has now reconciled’— and the means of reconciliation in the one case as in the other is the saving work of Christ, who has ‘made peace through the blood of His cross.’ The church thus appears to be God’s pilot scheme for the reconciled universe of the future, the mystery of God’s will ‘to be administered in the fullness of the times,’ when ‘the things in heaven and the things on earth’ are to be brought together in Christ (Eph. 1:9-10). There is probably the further implication that the church, the product of God’s reconciling work thus far, is designed by Him to be His agency (existing as it does ‘in Christ’) for the bringing about of the ultimate reconciliation. If so, then Paul, who is the direct instrument of God in creating the present fellowship of reconciliation, is indirectly His instrument for the universal reconciliation of the future.”
(Bruce, NICNT, 321-2)
What
a glorious ministry the Apostle Paul has assumed which indeed, “far outweighs”
his “light and momentary troubles.” (2 Cor. 4:17)
「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。」(弗3:13)
以弗所書所具的神學性真理叫不少學者把它與羅馬書相題並論。我個人的感受是，保羅寫這書信主要的目的是有其實用和個人的原因。保羅當時身在羅馬牢獄中；他知道自己作為外邦人的使徒，這樣的被囚會對以弗所和小亞細亞的教會有很大的影響，會導致他們喪膽、灰心，因為他們都在不同的程度上活在逼迫當中。故此，他特別吩咐推基古為他帶信，叫他們知道自己的情況，叫他安慰他們的心（6:21-22）。
在這書信中，他就以這福音無以倫比的宇宙性(第一章) 和這些外邦信徒所受的無比恩典(第二章) 來叫他們知道自己所領受作外邦使徒的使命是帶著何等榮耀。故此他說，祂這被囚的苦難是他的榮耀，也是他們的榮耀(3:13) 。
正因如此，保羅就告訴他們，教會在這救恩計劃中所份演的是何等榮耀的角色；這角色不是單是地上的—神“要藉教會，使天上執政的、掌權的、現在得知神百般的智慧”(3:10) 。容許我與你分享解經家F.F. Bruce對這角色的分析：
“這‘天上執政的、掌權的’ （不只限於神的仇敵）從教會明白到連他們都是包括在神的計劃中。猶太人和外邦人和好成為新人，象徵著他們有一天也被包括在這和好的工作中。歌羅西書1:19-22就指出信徒在基督裡和好的經歷，是神與萬有和好的先聲……兩方面的和好都是藉著‘祂（基督）在十字架上所流的血，成就了和平’ 。故此，教會似是神將來與萬有和好的第一步。這旨意的奧秘是要在「日期滿足的時候」才被顯明的(1:9-10) 。我們可以進一步說，教會—這與神和好工作的成果，在神的計劃中，要成為祂所使用的工具，（在基督裡）帶來終極（與萬有）的和好。若是這樣，保羅不單是神所用直接帶人與神和好的使者，更間接地成為將來神與萬有和好的工具。” (Bruce, NICNT, 321-2)
這是保羅何等榮耀的職事。無怪他說，將來要成就極重無比、永遠的榮耀，遠勝他現在所受“至暫至輕的苦楚”( 林後4:17) 。
As Paul breaks into another glorious prayer, he first mentions about why the Ephesians should not be discouraged by his imprisonment so that they may whole-heartedly join him and say “Amen” to his prayer that follows.
(1) What is the reason for his prayer? (3:14; see 3:1)
(2) What does the gesture of kneeling represent? (v. 14)
(3) How does Paul address God in this prayer and why? (v. 14)
(4) What is the 1st thing Paul prays for the Ephesian church? (v. 16)
a. What is the relationship between the strengthening of our inner being (our spirit) and the dwelling of Christ in our hearts through faith?
b. What has it to do with the glorious riches of God?
c. Who does the empowering?
d. Why does he feel the need to ask God this request for the Ephesians?
(5) What is the 2nd thing Paul prays for the Ephesian church? (v. 18)
a. Why do we need “power” in order to grasp the full dimensions of the love of Christ?
b. Why does Paul emphasize that we need to grasp Christ’s love together with all the saints?
c. What does this have to do with being rooted (like a tree) and established (like a building) in love?
(6) What is the 3rd thing Paul prays for the Ephesian church? (v. 19)
a. Since this love surpasses knowledge, how then can we know it?
b. What is meant by being “filled to the measure of all the fullness of God"?
c. What has it to do with knowing this surpassing love of Christ?
(7) The doxology (vv. 20-21)
a. In his doxology, how does Paul describe Father God? (v. 20)
b. What has this to do with the intercession that Paul has just made for the Ephesian church?
c. Where does Paul ascribe glory to God?
(8) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
保羅因要叫以弗所教會不要為他被囚而喪膽，就為他們代求：
(1) 他怎樣說明代求的原因？(3:14)
(2) 為何特別要提到他是「在父面前屈膝」的？
(3) 在這禱告之始，他如何提到父神的呢？為什麼(3:14)
(4) 為他們求的第一樣東西是什麼？(3:16)
a. 叫我們心裡的力量剛強起來和基督因信住在我們心裡有什麼關連？
b. 這與神豐盛的榮耀又有何關？
c. 最終是誰賜我們力量？
d. 為何保羅覺得需要為以弗所教會這樣求？
(5) 為他們求的第二樣東西是什麼？(3:18)
a. “能…..明白” 原文是“能有力量去明白”(3:18) ：為何明白基督愛的長闊高深是需要力量的呢？
b. 為何保羅強調是要「和眾聖徒一同」明白的呢？
c. 為何先要在愛中有根（如樹有根）、有基（如建築物有地基），才能明白呢？
(6) 為他們求的第三樣東西是什麼？(3:19)
a. 這愛既是「過於人所能測度的」，我們又何以能明白呢？
b. “叫神一切所充滿的、充滿了你們” 是什麼意思？
c. 這與知道這莫測的愛有何關？
(7) 頌讚(3:20-21)
a. 在這頌讚中，保羅如何形容父神？(3:20)
b. 這與保羅為以弗所教會代求可有關係？
c. 保羅願父神從何處得著榮耀？
(8) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“And I pray that you, being rooted and established in love, may have power, together with all the saints to grasp how wide and long and high and deep is the love of Christ.” (Eph. 3:17-18)
As the Apostle Paul talks about his imprisonment for the sake of his ministry for the Gentiles, he obviously fears that the Ephesian believers who are basically all Gentiles will “faint” because of his sufferings (3:13). Therefore he kneels before the Father—a sign of reverence and earnestness—to petition for them with this famous prayer in Ephesians 3:14-21.
Apart from asking the Father to give them strength in their inner man (which is understandable, given their fear in the face of Paul’s sufferings and theirs), he also asks the Father to enable them to grasp the full dimensions of the love of Christ. In so asking, it is important to note that:
(1) The Ephesian believers have to be first rooted (like a tree) and established or founded (like a building) in love.
(2) The word that Paul uses for them to “grasp” the full dimensions of Christ’s love is one whose basic meaning is to “seize” or “apprehend” by force.
(3) Such grasping of Christ’s love is to take place together with all the saints.
Indeed, the best cure for fear is love, because “in love there is no fear” (1 Jn. 4:18). However, in order to know the love of Christ fully:
(1) We need to first personally experience the sacrificial love of Christ on the cross. Many Christians have never been touched by the love of Christ on the cross. How then can they reciprocate His love? Lamenting on this phenomenon, Dr. Tozer says, “Christ may be ‘received’ without creating any special love for Him in the soul of the receiver. The man is ‘saved’, but he is not hungry nor thirsty after God.” (The Pursuit of God, 12-13) Our true love for Christ is always a reciprocation of His love, and that is the meaning of being first rooted and established in (Christ’s) love.
(2) However, to really comprehend the love of Christ, we need to learn from sharing the sufferings of Christ and that’s what Paul did. That is why the word he uses for understanding is not the one for pure intellectual understanding, but one that signifies “apprehension”, which points to experiential knowledge.
(3) As the Apostle John points out, we cannot love the God who is unseen without loving our brothers and sisters who are seen. As a result, Paul emphasizes that such a grasping of the full dimensions of Christ’s love has to take place “together with all the saints”.
「使基督因你們的信，住在你們心裡，叫你們的愛心有根有基，能以和眾聖徒一同明白基督的愛是何等長闊高深。」(弗3:17-18)
當保羅提到他因盡外邦使徒的職份而被囚，他當然關心以弗所教會，因為他們正是外邦的信徒。保羅恐怕他們因他的苦難而喪膽(3:13) 。因此，他在父面前屈膝—這是敬虔和懇切的表現—為以弗所教會代求(3:14-21) 。
他除了求父神叫他們心裡的力量剛強起來（不因他的苦難而喪膽無力），也求父神使他們有力量去明白基督的愛的長闊高深。這個祈求有幾點是值得我們留意的：
(1) 以弗所信徒先要在愛心上有根（像一棵樹）、有基（像一座建築物）；
(2) 這裡所說的“明白” ，是帶“奪取” 、“抓緊” 的意思；
(3) 這“明白” 更是要和眾聖徒一起得到的。
是的，醫治懼怕的良方是愛：因為“愛裡沒有懼怕”( 約壹4:18) 。但是為要這樣的充份明白基督的愛：
(1) 我們先要自己經歷到基督為罪人犧牲而死的愛。不少基督徒重未被基督十字架的愛所感動，又如何能回應神的愛呢？陶恕博士就這現象歎息說：“基督是可以被「接受」而不用在接受者的心靈中產生對祂什麼特別的愛。那人是「得救」了，但對神沒有產生任何的饑渴”( 渴慕神) 。我們一切愛的舉動，都是對基督十字架的愛—這根基—的回應；
(2) 要進一步去明白基督的愛，往往是要像基督一樣經歷苦難。就如保羅在苦難中，能進一步的明白基督受苦的愛。無怪他這“明白” 是有“緊抓” 之意；
(3) 像使徒約翰所說，真正對這看不見的神的愛，必須要藉著愛那看得見的弟兄操練出來的(約壹4:20) 。故此保羅說，要明白基督的愛的長闊高深，是要與眾聖徒一起才能得到的。
Having shown them the cosmic scope of the gospel and the part played by the church (i.e. their calling), Paul now urges them to live a life worthy of this calling.
(1) Paul has alluded to their calling in 1:18. Based on the preceding 3 chapters, can you sum up what their calling is?
(2) The outworking of a life worthy of the calling (vv. 2-3)
a. What are four aspects of one's walk? (listed in v. 2)
b. What is the commonality among these four aspects?
c. Why then are these four aspects important to their calling as a church? (Note: The meaning of the word, church, is exactly related to “being called out”.)
d. How do these four aspects contribute to the “unity of the Spirit”?
e. The “bond of peace”: The word “bond” (sundesmo) is an obvious play on word of the word “prisoner” (desmos). What is the point Paul tries to make?
f. What does peace mean within the context of the forgoing section in 2:14-18?
g. The phrase, “Make every effort to keep”, suggests “difficulty and a resolute determination to overcome it” (EBC, Vol. II, 55): Why is it so difficult to keep the bond of peace even in the church?
h. What would a church look like with these four aspects mentioned by Paul?
i. How would their absence affect the calling of the church?
(3) In urging the Ephesian church to maintain unity and peace, Paul points out the reality of oneness of the church. Let’s reflect on each and its implications on our unity:
|
Oneness |
Its Meaning |
Its Implications on Unity |
|
a. One Body |
Whose body is it? (4:12; 5:23) |
e.g. |
|
b. One Spirit |
What is the work of the Holy Spirit in us? (John 3:8; Eph. 1:13-14) |
e.g. |
|
c. Called to One Hope |
See your answer to Q.1 above |
e.g. 1:18; 2:12 |
|
d. One Lord |
Who is our Lord? (1:2) |
e.g. Romans 10:12 |
|
e. One Faith |
Here, faith is not “creed” but faith through which we are saved. (2:8) |
e.g. |
|
f. One Baptism |
Romans 6:2-4 |
See Note below |
|
g. One God and Father of all |
He is our One God: Who are we? He is our One Father: Who are we? |
How does our unity stand witness to Him being “One God, One Father of all”? |
(4) The above oneness necessarily speaks to the local church, for if it refers only to the universal church, there is no need to emphasize the preceding four aspects of the outworking of unity. How then does the above list on oneness speak to you in your local situation?
(5) What is the main message to you today and how may you apply it to your life?
Note:
“’One
baptism’ is the external seal of incorporation into the body of Christ.
Falling as it does in the second triad
(related to Christ) and not in the first (related to the Spirit), it
appears to
indicate water baptism and not primarily with the Spirit of which water
baptism
is a sign. Baptism is regarded as a
sacrament of unity. In the Christian
church baptisms are not multiplied as with the Jews (Heb. 6:2). There
are not even two baptisms — one of John
and one of Jesus. There is ‘one baptism’
symbolizing identification with Christ in His death and resurrection,
sealing
with the Spirit, and incorporation into the body of Christ, so that all
Christians become one person in Christ Jesus (Eph. 1:13; 2:5, 6; 3:15).
Baptism is one because it makes one. It provides the evidence that all
Christians,
without discrimination as to color, race, sex, age or class, share the
grace of
Christ.”
(EBC, 56)
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
保羅在這書信的第一部（第1-3章）論到福音的宇宙性和教會蒙召的位份後，現在就勸勉以弗所教會要活出與這恩召相稱的生命：
(1) 保羅在1:18論到神的恩召有「何等指望」：可否從首三章總括的列出教會這恩召包含什麼？
(2) 與這恩召相稱的生命(4:2-3)
a. 保羅列出生命的那四方面要與這恩召相稱？(4:2)
b. 這四方面有什麼共通之處？
c. 為何這四方面對教會的恩召如此重要？(註：“教會” 原文的意思就是“被召出來”)
d. 這四方面如何促進「聖靈裡的合一」？
e. 用和平彼此“聯絡” 這字，在使徒行傳8:23譯為“捆綁”( 與這裡4:1“被囚” 同義) ：保羅這樣說的含意是什麼？
f. 這「和平/peace」按上文(2:14-18) 是什麼意思？
g. 「竭力」固然是表明“有困難，需要決心與意志才能勝過” （EBC, Vol. II, 55）：為何在教會中保守合一的心是這樣的困難呢？
h. 若然一個教會具備這四方面，會是一個怎樣的教會？
i. 如果四樣都沒有，會怎樣影響教會所得的恩召？
(3) 在勸勉以弗所教會要保守合一與和平時，保羅提出一連串的「一」的真理來支持他的話。讓我們逐一思想這「一」對合一的意義(4: 4-6)：
|
「一」的事實 |
解釋 |
對合一的意義 |
|
a. 一個身體 |
是屬誰的身體？ (4:12; 5:23) |
可參哥林多前書12:26 |
|
b. 一個聖靈 |
聖靈在我們身上有什麼工作? (可參1:13-14和約3:8) |
可參哥林多前12:23 |
|
c. 蒙召同一指望 |
請參閱你今天對第一個問題的答案 |
可參1:18; 2:12 |
|
d. 一主 |
誰是我們的主? (1:2) |
可參羅馬書10:12 |
|
e. 一信 |
這[信] 並非指[信條] ：參2:8 |
可參羅馬書3:29-30 |
|
f. 一洗(浸) |
羅馬書6:2-4 |
可參下註 |
|
g.一神 |
祂既是我們的神：我們是誰？ 祂既是我們的父，我們是誰？ |
我們合一，如何見證祂是惟一的神、萬有惟一的父？ |
(4) 以上的「一」的真理是特別對地方教會說的，因為這真理所說明那「四方面」與蒙召的恩相稱的生命是明顯要在地方教會中活出來的：以上列出的「一」的事實該怎樣影響你在教會中的生活？
(5) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：“「一洗」 是加入基督身體的外表印記……似是指浸禮，而不是聖靈的洗（浸禮固然是聖靈的洗的徵記）。浸禮是被視為合一的聖禮。在基督教的教會中，浸禮不像猶太人那樣可以多次的(來6:2) ；也並非有兩種—約翰的浸禮與耶穌的浸禮。只有「一洗」，是象徵與基督聯合，與祂同死、同復活、有聖靈為印記、並加入基督的身體，因而所有基督徒都在基督耶穌裡成為一體（1:13; 2:5, 6; 3:15）。浸禮只有一個，因為它使我們成為「一」；是所有基督徒，不分膚色、種族、性別、年齡和社會背景，同享基督恩典的明證。” (EBC, 56)
“As a prisoner of the Lord, then, I urge you to live a life worthy of the calling you have received.” (Eph. 4:1)
Throughout the first three chapters, the Apostle Paul seeks to impress upon the Ephesian believers, who are mainly Gentile Christians, the amazing mercy of God in electing and predestining them together with the Jewish Christians to be His Church— those being called out “to the praise of His glory” (1:6, 12, 14). And in the first three chapters, Paul shows them the tremendous privilege and responsibilities of the church which include:
- The building up of a holy temple together as a dwelling place in which God lives by His Spirit (2:21-22);
- The manifestation of the wisdom of God to the rulers and authorities in the heavenly realms (3:10);
- As the body of Christ under whose feet God has placed all things and who is head over everything, we are to be filled with the fullness of Him who fills everything in every way (1:22-23).
However, the Apostle Paul urges them that in order to fulfill such a tall order, they need to “make every effort to keep the unity of the Spirit through the bond of peace” (4:3). Because of the cosmic scope of this calling, we tend to think of this exhortation in terms of the universal church. However, Paul makes it very clear that he is primarily talking about the local church, because he cites four important aspects that are keys to the maintenance of such a unity of the Spirit, namely complete humility, meekness, long suffering and forbearing with one another in love (4:2). All four aspects refer to the life within an intimate faith community.
Just imagine a local church in which there is a lack of humility — everyone thinks more highly of themselves and their opinions; a lack of meekness — everyone is prone to raise their voice and is easily excited; a lack of patience — demanding changes to be made in the church instantly; and a lack of forbearance with one another — unwilling to forgive one another’s sins. Such a church certainly cannot be a holy temple in which God is delighted to dwell; it certainly cannot testify to the wisdom of God, but makes Him a laughingstock in choosing us before the rulers and authorities in the heavenly realms; and it defeats Christ’s purpose of redemption in making us His body which God desires to fill with His fullness.
On the other hand, if every local church seeks to keep the unity of the Spirit through the bond of peace, we will together rock not only the entire world but the rulers and authorities in the heavenly realms with the testimony to God’s wisdom and power in choosing us and predestining us before the creation of the world as His church.
「我為主被囚的勸你們：既然蒙召，行事為人就當與蒙召的恩相稱。」(弗4:1)
在這書信的前一半，保羅極力的提醒以弗所教會，這些外邦信徒所蒙的是額外的恩惠，因為雖然原是神約以外的人，無指望、也沒有神（2:12）；現卻與猶太人一樣，被神豫定、揀選，更成為一體為新的教會—就是那些被召來使“祂的榮耀被稱讚” 的人(1: 6, 12, 14) 。在這首三章中，保羅亦指出這神的教會蒙召是帶著極榮耀和重大的使命，就是：
- 要被建造成為神藉著聖靈居住的聖殿(2:21-22) ；
- 要叫天上執政的、掌權的現在得知神百般的智慧(3:10) ；以及
- 因神已將萬有服在基督的腳下，教會作為基督的身體要被那充滿萬有者所充滿(1: 22-23) 。
教會如何能承擔這恩召呢？保羅在書信的下半部一開始就說，要「竭力保守聖靈所賜合而為一的心」(4:3) 。因著上半部曾提到這福音的宇宙性，我們或以為保羅這裡是向普世的教會而說的。其實保羅是清楚的針對著地方教會而說的，因為他同時提出了四方面實質的生活來吩咐以弗所教會遵守，就是：凡事謙虛、溫柔、忍耐、用愛心互相寬容(4:2) 。這些都是針對常常見面、近距離相處的地方教會的信徒而說的。
是的：如果一個地方教會欠缺謙虛—各人以自己和自己的見解為高；又缺乏溫柔—動輒發怒、爭吵；也沒有忍耐—對人、對教會苛責；更沒有寬容—不願意從心裡饒恕人；這怎能作神的居所？怎能向萬有見證神的揀選是智慧的？怎能不叫神在地上和天上成為笑柄？怎能說我們是被那充滿萬有者所充滿的呢？
相反地，若每一個地方教會都能竭力保守聖靈所賜合一的心，一定會使整個世界、甚至整個宇宙震驚，一同得知並承認神在創世之前豫定、揀選我們成為基督身體的智慧了！