This week, we shall conclude the
study of the Book of Ephesians in the New Testament.
After urging the church to make every effort to maintain the bond of peace with the emphasis on the variation in “oneness” in Christ, Paul recognizes oneness does not mean “uniformity” but diversity in the body of Christ:
(1) How does Paul justify the necessity of diversity in spite of the peculiar oneness of the church? (vv. 7-8; read Ps. 68:18)
(2) What is the original context of Psalm 68:18? (see Ps. 68:17)
(3) What is the original purpose of the giving (or receiving) of gifts?
a. According the Psalm 68:18
b. According to Paul here in 4:10 (see Note below)
(4) In mentioning the various gifts apportioned by Christ to the church:
a. What is the function of the apostles and prophets? (2:19-22)
b. According to your understanding, what are the roles of the rest of the gifts mentioned by Paul in relationship to that of the apostles and prophets? (4:11)
(5) The purpose of the apportioning of gifts to the church (vv. 12-13):
a. The primary function of these gifts (of apostles…teachers) is to equip “the saints” for works of service: What is the emphasis here? (v. 12a)
b. The “twin goals” of such “equipping” in building up the church, the body of Christ are (v. 13):
- “Until all reach unity in the faith”: What does it mean?
- And, unity “in the knowledge of the Son of God”: What does it mean?
c. When the above “twin goals” are reached, the body of Christ is described as a mature (or complete) man. This appears to mean the attaining to the whole measure of the fullness of Christ. What would such a church look like?
(6) The results (or the marks) of attaining the fullness of Christ as a mature body of Christ (vv. 14-15):
a. What is the first result (or mark) of a mature church? (v. 14)
b. What is the second result (or mark) of a mature church? (v. 15)
c. How are these two results (or marks) achieved? (v. 16)
(7) “As each part does its work” (v. 16)
a. What part do the evangelists, pastors and teachers play in achieving these results (or marks)?
b. What part does the rest of the church play in achieving these results (or marks)?
(8) What is the main message to you today and how may you apply it to your life?
Note:
It appears that the Apostle Paul has arbitrarily altered Psalm 68:18 from “received gifts among men” to “gave gifts to men”. However, “The reception for men includes the giving to men. If Christ received gifts for men, i.e. intended for them, how could He withhold from men and not give them to those for whom the gifts intended?” (Lenski, 519) Such was the rendering by an Eastern Aramaic Targum in the first century A.D. and in F.F. Bruce’s opinion, “Paul and other NT writers occasionally give evidence of using targumic renderings (or renderings know to us nowadays only from the Targums), especially when such renderings are better suited to the arguments to which they are applied than the Hebrew or Septuagint wording would be” (Bruce, 342). Targum is an Aramaic translation of the OT and it is often referred to as an interpretation or paraphrase of the OT.
本週我們會讀完新約以弗所書。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。
保羅用信徒在主裡為「一」的真理來勸勉以弗所教會要竭力保守聖靈所賜合而為一的心後，他繼而指出教會雖為一體，各肢體卻有不同的位份和恩賜，是需要各盡其職的：
(1) 保羅以什麼來支持這在基督裡的「一體」是各有恩賜的呢？(4:7-8; 詩68:18)
(2) 詩篇68:18的上文下理是什麼？(特別留意68:17)
(3) 各分恩賜的原本目的：
a. 按詩篇68篇所說是什麼？
b. 按保羅在4:10 所說是什麼？(可參下註)
(4) 提到基督給教會各樣恩賜時：
a. 保羅先提到使徒和先知：在較早前他已論到他們有什麼重要位份？(2:19-22)
b. 既是如此，在此繼續提到其他的恩賜是與使徒和先知有什麼關係(4:11)
(5) 賞恩賜給教會的目的是要「成全/equip聖徒」來「建立基督的身體」(4:12-13)
a. 4:12指出如何才能達到？
b. 4:13指出這是一個過程：
i. “直等到……在真道上同歸於一” ：這是什麼意思？
ii. 也“直等到……在認識神兒子” 上同歸於一：這又是什麼意思？
c. 在以上兩方面都「同歸於一」時，這身體就被形容為「長大成人—a mature or complete man」，滿有基督長成的身量(fullness of Christ) ：這樣的教會會是怎樣的？試形容。
(6) 長成基督身量的教會的徵記（或表現)—4:14-15
a. 第一個的徵記或表現是什麼？(4:14)
b. 第二個的徵記或表現是什麼？(4:15)
(7) “各按各職”(4:16)
a. 那些「傳福音」、「牧師」和「教師」的位份與職責是什麼？
b. 這身體的其他肢體的位份和職責是什麼才能完成以上的目的？
(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？
註：表面看來，使徒保羅把詩篇68:18的「受了供獻」改寫為把「恩賜賞給人」。不過，“從人接受了意味著會把它分給人的。如果基督是為人之故受供物，祂是會將這些分給人的；祂那會收起這些，不分給他接供物原要分賜的人呢？”(Lenski, 519) 。再者，這正第一世紀東方亞蘭文Targum(舊約亞蘭文的意譯本) 的繙譯。解經家F.F. Bruce就指出：“有證據顯示，保羅和其他新約的作者是有引用自亞蘭文的Targum，或是Targum獨有的繙譯的，特別是當它的繙譯比希伯來或(希臘文)七十士譯本更切合他們的論據時”(Bruce, 342) 。
“From Him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work.’’ (Eph. 4:16)
In emphasizing the oneness of this new creation in Christ, the church, the Apostle Paul recognizes that this oneness or unity is not automatic. For one, we are individual spiritual infants who need to grow not only in our own maturity but also in relation to the entire body of Christ. There is also the fact that Satan, although defeated by Christ through the cross, has yet to meet his final destiny and is actively working through deceitful teachings to stymie the growth of young and old believers.
It is with this in mind that the Apostle Paul urges the leaders of the church, namely the apostles, the prophets, the evangelists, the pastors and the teachers to use their gifts given by Christ to “equip the saints for the works of ministry” (4:12).
It is important to note that:
(1) Paul does not say that only these leaders mentioned in Ephesians 4 have been given gifts. In 1 Corinthians 12 and Romans 12, he has already pointed out that all believers are given gifts. No believers are without gifts.
(2) While “apostles and prophets” are the “foundation” based on whom the church has been established (2:19-22), it is implied that the rest of us — those subsequent to the Apostolic Age — should continue to build up their teachings. The evangelists, the pastors and the teachers are the key ministers who do the work of equipping so that “each part does its work” (4:16);
(3) The task of the evangelists, the pastors and the teachers is a dual charge: “until we all reach unity in the faith and in the knowledge of the Son of God” (4:13). This points to the teaching of not only objective truths but also of experiential knowledge of Christ which cannot be achieved by pure personal pursuit, lest the body of Christ, the church, fail to attain to the whole measure of the fullness of Christ.
(4) Such a goal of attaining to the whole measure of the fullness of Christ has to come about only “as each part does its work” and “in love” (4:16). While not all of us are gifted as leaders of the church, if we ignore our gifts and do not our part and, if we do not pursue growing in love, the church can never achieve unity nor become a mature body of Christ that can withstand the attack of the evil one.
Allow me to leave you with two questions:
- Do you know your “part” (or role) in the Body of Christ, the church?
- Is “love” the mark of your role in the church?
「全身都靠他聯絡得合式，百節各按各職，照著各體的功用彼此相助，便叫身體漸漸增長，在愛中建立自己。」(弗4:16)
保羅強調在基督裡合一所造成的新人(基督的身體)時，同時指出這新人的合一不是自自然然的；每個信徒都必須像屬靈的嬰孩一樣漸漸增長，同時也必須與整個身體一同長大。當然，更有撒但對信徒不斷的攻擊；雖然基督已一次的在十字架上戰勝了死亡和魔鬼，但魔鬼的終局尚待主的再臨才到牠受審判之期。
故此，保羅提醒教會的領袖，就是使徒、先知、傳福音的、牧師和教師，要用基督所給的恩賜來裝備聖徒，「各盡其職」，建立基督的身體(4:12) 。
容許我特別指出：
(1) 保羅不是說只有這裡所提的使徒等人才有基督所給的恩賜。在哥林多前書12章和羅馬書12章他都清楚論到其他的恩賜。其實，每個信徒必有基督所給的恩賜，正如身體的每一肢體都各有功用；
(2) 不過，在較早前(2:19-22) ，保羅指出「使徒和先知」是教會的「根基」。意思是說，我們其他的信徒，特別在使徒時代以後的，都要繼續在他們所建立的根基，就是他們所傳的福音真理上，繼續的建造。這就包括了傳福音的、牧師和教師；他們之所以被特別的提及，是因他們有責任去裝備其他信徒，以致他們能“各盡其職”(4:16) ；
(3) 這些作傳福音、牧師和教師的，被托以在真道上和認識神的兒子上，使眾人“同歸於一” 的重任(4:13) 。這清楚顯明，所要教導的並不單是客觀的真理，更是主觀、經歷性的認識基督；也因如此，這也非個人的追求可以達到，更需與整個身體一起的追求，才能“滿有基督的身量” ；
(4) 這“滿有基督的身量” 的目標，不但是信徒要“各盡其職” 才能達到，更是要“在愛中建立” 的(4:16) 。換句話說，雖然我們不是人人都被賜予領袖、教導的恩賜，但是如果我們忽略了基督給我們的恩賜、不盡己職、不在愛中彼此建立，教會絕對沒可能有合一，沒有可能有基督長成的身量，也就不能經得起那惡者的攻擊了。
容許我這樣問：
- 你曉得基督已給你的恩賜與位份嗎？
- 你在教會的位份是否被「愛」所刻劃？
Having addressed the corporate aspect of the Body of Christ, Paul speaks to the individual parts of the Body—the saints themselves:
(1) In admonishing the Gentile believers to leave their former ways of life, why does the Apostle say that he (can) “testify” in the Lord? (v. 17)
(2) What is the relationship between the mind and the way of life of a person? (v. 17)
(3) The way of life and the thinking of the heathens (vv. 18-19): The main verb in this long sentence is, “they gave themselves up” (v. 19).
a. What do the heathens give themselves up to? (v. 19)
b. What is the purpose of such “giving up”? (v. 19b)
c. The reasons for such a life and thinking of “futility” include (v. 18):
- Darkened understanding (v. 18a):
- What does it mean?
- How is it reflected in one’s life?
- Alienated from the life of God (v. 18b):
- What is the result of such an alienation (Eph. 2:1-3)
- What has led to such alienation? (v. 18c)
- What has contributed to their ignorance? (v. 18d)
d. Why does Paul call such a life and thinking “futile”?
e. Which of the above do you identify with most in your “former” life?
(4) By comparison, how different is the way of life and the thinking in Christ? Can you briefly highlight some of the major differences?
(5) Paul now uses the analogy of putting our clothes on and off to denote our new way of life in Christ (vv. 20-24).
a. How did we learn of the new way of life? (v. 21)
b. Why does Paul call our former self, “the old man”?
c. This “old man” was corrupted by “deceitful desires”: What does it mean? (v. 22)
d. We are told to put off this “old man” of ours by renewing “the attitude of our minds": How is this done? (v. 23; see Rom. 12:1ff)
e. What is the “new man” that we need to put on instead? (v. 24)
f. Why, in your opinion, does Paul use the analogy of the changing of clothes in this respect? How appropriate is this analogy?
(6) More specifically, the Apostle Paul urges us to put off (vv. 25-28):
a. Falsehood (or lying): How important it is to speak the truth and not lies, especially to brothers and sisters in Christ? (v. 25)
b. Anger (vv. 26-27):
- Why does Paul only urge us not to sin in anger, instead of urging us not to be angry?
- How wise is the advice of not letting anger linger beyond sunset?
- How might the retention of anger give the devil a foothold?
c. Stealing (v. 28)
- While most of us have never been a thief in the eyes of the law, what might have we stolen?
- What does Paul teach as one of the proper attitudes of work as a Christian? (v. 28c)
(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。
保羅繼續論到基督身體個別肢體方面：
(1) 為何論到外邦信徒以前虛妄的行為時，保羅要說他是「在主裡說確實」話？（4:17; 原文是指作個人的見證）
(2) 「存虛妄的心」（原文是指mind/思想）：思想與行為有什麼關係？(4:17)
(3) 外邦人的思想與生活(4:18-19是長長的一句，原文只有一個主詞— “放縱/gave themselves up to” ：
a. 外邦人把自己放縱在什麼東西上？
b. 放縱的目的是什麼？(4:19b)
c. 保羅稱這種生活為「虛妄/futility」—導致這種生活的原因包括(4:18)
i. 昏昧的心地/darkened understanding (4:18a)
1. 是什麼意思？
2. 在人生命中怎樣顯明出來？
ii. 與神生命隔絕/alienated from the life of God (4:18b)
1. 這隔絕帶來什麼後果？(2:1-3)
2. 是什麼引至這隔絕？(4:18c)
3. 是什麼引至這無知？(4:18d)
d. 為何保羅稱這種生命是「虛妄」的？
e. 回想你信主前的生活，以上那一情況是你最能認同的？
(4) 與你現在的生命相比，主要產生了什麼分別？試列一二。
(5) 保羅現在以穿衣來作比喻(4:20-24)
a. 我們從那裡學到這新生命的道理？(4:21)
b. 為何保羅稱我們信主前的生命為「舊人/old man」？
c. 他說這舊人是“因私慾的迷惑” 漸漸變壞的(4:22) ：這是什麼意思？
d. 保羅說脫去舊人就要“心志改換一新”(4:23) ：如何能做得到？(可參羅12:1ff)
e. 穿上新人包括穿上什麼？(4:24)
f. 你認為保羅用穿衣作比喻，其恰當處包括什麼？
(6) 保羅跟著詳述要脫下的，包括 (4:25-28):
a. 謊言：在教會群體中，說實話、不說謊言有什麼重要性？
b. 發怒(4:26-27) ：
i. 為何說生氣不可犯罪，何不乾脆說不要生氣？二者分別何在？
ii. 不可含怒到日落這句話含有什麼智慧？
iii. 含怒會怎樣給魔鬼留地步？
c. 偷竊(4:28):
i. 相信我們大部份人都沒有犯過「法律上」的偷竊罪：但我們是否就沒有偷竊呢？試舉例。
ii. 保羅在此道出基督徒該有的工作心態包括什麼？
(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？
“Therefore I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do in the futility of their thinking.” (Eph. 4:17)
The mind is indeed the battle ground of one’s spiritual life. “We are what we think” is indeed a true saying. As a result, the Apostle Paul urges the Ephesian Christians who were Gentiles to stop living as they did before, and in so doing, he points out that their former lives were dictated by their thinking which was one of futility. Such a mind of futility, of course, is not confined to the Gentiles, but all who are separated from God. This is why Paul adds that he “insists on” it (the Greek word means to “testify” or “witness”), because that also describes Paul’s former way of life apart from God.
Paul gives the following reasons (in 4:18) for describing the mind of all non-believers as a mind of futility:
(1) Their understanding (or intellect) has been darkened: That means no matter how brilliant they might be intellectually and how high an IQ they have, they are incapable of thinking clearly in terms of things spiritual, i.e. things pertaining to God. Therefore, even all the great achievements that their minds might be capable of, as Solomon puts it, are but “vanity”. (Eccl. 2:11)
(2) Their hearts have been hardened: The word for “hardened’ is the word “petrified” as in “rocks”. That means the habitual dwelling in sins takes away any sensitivity not only to God, but even to the basic sense of “right and wrong”. Even we Christians will find this to be true in ourselves. If we persist in resisting the conviction by the Holy Spirit of our wrong, soon we will be de-sensitized in our sinful habits. If this is true of Christians, how much more it is with non-believers.
(3) Their ignorance is deep-rooted and has, according to the Apostle Paul, led to a “deep-rooted ignorance”. The original Greek points to their “being” or the essence of their life is one where they are ignorant of their true condition.
(4) They are alienated from the life of God. The way Paul puts it is that their darkened intellect, their petrified hearts and their ignorance of their condition have perpetuated their continued alienation from the life of God, pushing them farther and farther away from God.
The result of the above condition has caused the heathens to give themselves over to “sensuality so as to indulge in every kind of impurity with a continual lust for more” (4:19). That means they are determined to do only whatever things that make them feel good which only leads to a bottomless pit that can never give them true satisfaction — that is how futile their lives are.
This sadly is the picture of the world before us which, even without the judgment of God, will plunge itself into complete self-destruction!
「所以我說，且在主裡確實的說，你們行事不要再像外邦人存虛妄的心(直譯思想)行事。」(弗4:17)
我們的思想是屬靈爭戰的前線。諺語有云：“我們想什麼就變成什麼人” 。故此，在吩咐以弗所這些外邦信徒不要再像從前那樣行事為人時，保羅特別指出，他們以前的生命是被“虛妄的思想” 所控制的。當然，這虛妄的思想不是外邦人獨有的，乃是凡與神生命隔絕的人所共有的。故此，保羅說他在“確實的說” ，原文的意思是，他是可以作個人的見證，因為他也曾與神生命隔絕過。
保羅列出為何他稱未信主的人的思想是「虛妄」的(4:18)：
(1) 他們的心地是昏暗的(darkened understanding) ：意思是，不論人的腦袋如何聰明、智商如何爆棚，論到屬神的事情是暗昧不清的。故此，就像所羅門自己承認，就是最超卓的成就，也是「虛空」的(傳2:11) ；
(2) 他們的心是剛硬的：“剛硬” 原文是指石的硬化(petrification) 。意思是指人長期活在罪中，不但失去對神和屬靈事的敏感，更連基本的錯與對都不能分辨。對基督徒而言，這也是真確的：若然久留在罪中，我們會失去對罪的敏感。既是如此，我們可以想像不信的人，他們的心會何等的硬化；
(3) 他們的無知是根深蒂固的：保羅形容他們的無知是在他們的“being” —生命內裡的；
(4) 他們與神的生命隔絕(原文沒 “所賜”這兩個字) ：按原文的分析，保羅的意思是：他們的昏昧思想，硬化的心、加上無知的本性，叫他們繼續活在與神的隔絕中，與神越離越遠。
結果，這些不信的人就“放縱” —意思是放棄自己 (gave themselves up to) ，盡情的縱慾，“貪行種種的污穢”(4:19) 。這正是我們目睹今日世人的情況，“想做就去做” ，以為藉著縱慾就能尋找到滿足；結果是「虛妄」的、是永遠尋不到真正滿足的！
The Apostle Paul continues to urge these Gentile Christians to live their new life according to the truth they have been taught in Christ—focusing now mainly on their lives together as a church:
(1) How we should talk to one another (v. 29)
a. How important is it that we should watch every word that we speak with each other in church? (See also Jas. 3:5-8)
b. What are examples of unwholesome (or corrupt) words? (v. 29a)
c. Obviously, we need to think before we say anything: What should we think of before we speak? (v. 29b)
(2) The Holy Spirit (v. 30)
a. Which one of the functions of the Holy Spirit does Paul remind us of?
b. Give examples of things that we might do to grieve Him given that He is the seal of our redemption.
c. What do we know about the Holy Spirit in that He can be “grieved”?
(3) All forms of malice (v. 31)
a. What are some of the forms of evil cited by Paul?
b. What do they have in common?
c. How destructive are they to the body of Christ?
(4) The opposite of “malice” (v. 32)
a. Do you agree that what are listed in v.32a are opposite to those in v. 31?
b. If so, in what ways?
c. What is one of the most important outworkings or expressions of kindness and compassion? (v. 32b)
d. Do you still harbor unforgiveness to anyone in your life?
e. How might you get rid of such unforgiveness? (see 5:1-2)
f. Given what is said by Paul, do you think you have a choice not to forgive others?
(5) More exhortations on their communal life (5:3-7)
a. Why are sexual immorality, impurity and greed so unfitting for the people of God? (v. 3)
b. Why can’t we even hint (i.e. talk about) about them?
c. More on “speech”: We know what obscenity and foolish talk are (v. 4):
- What are “coarse jokes”? Why are they not to be said among God’s holy people?
- Instead, we are to give thanks:
- If we give thanks all the time as instructed by Paul, what will it do to us and our brothers and sisters in Christ?
- For Christians who give thanks all the time, are there any situations that thanksgiving might not be appropriate?
d. More on immorality, impurity and greed (v. 5)
- What does 5:3 say about these sins?
- If those in the church continue to live in these sins, are they true believers? Why or why not?
- Why is greed the same as idolatry? (See Col. 3:5 also)
e. What if there are other teachers who disagree with what Paul admonishes here? (v. 6) What might be their motive?
f. How should we treat them? (v. 7) What does it mean?
(6) 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。
保羅繼續所論到要脫下、穿上的是以教會肢體生活為主(4:29–5:2)：
(1) 信徒的談吐(4:29)
a. 慎言在教會生活中為何是如此重要？(參雅3:5-8)
b. 污穢的言詞(corrupt) ，除粗言穢詞外， 可包括什麼？
c. 保羅說我們說話該有什麼目的？
(2) 聖靈(4:30)
a. 這裡論到聖靈其中的一個工作是什麼？
b. 聖靈既是得贖的印記，我們可以怎樣叫祂擔憂？
c. 聖靈竟會擔憂：這給我們對聖靈有什麼認識？
(3) 一切的惡毒(4:31)
a. 保羅列舉那些惡？
b. 所列舉的惡毒有什麼共通之處？
c. 對基督的身體有什麼影響？
(4) 惡毒的相反(4:32-5:2)
a. 你可同意4:32所列的是4:31的相反嗎？
b. 何以見得？
c. 不能彼此饒恕還談得上有恩慈和憐憫嗎？為什麼？
d. 你今日尚對某(些) 人存著不饒恕的心嗎？
e. 我們如何能勝過不饒恕的心？(5:1-2)
f. 既是這樣，你認為“不饒恕” 是可以的嗎？
(5) 續談肢體生活(5:3-7)
a. 什麼是“聖徒體統” ？(5:3)
b. 為何“淫亂、污穢、貪婪” 連提也不可？
c. 聖徒的談吐：我們都曉得什麼是“淫詞” ，
i. 那末“妄語” 和“戲笑話” 是指什麼？
ii. 相反地，我們總要說感謝的話：
1. 若然照保羅所吩咐常說感謝的話，會怎樣影響到自己和肢體生活呢？
2. 有些信徒什麼也感謝神：是好還是壞？為什麼？
d. 再談淫亂與污穢等(5:5)
i. 5:5如何論到這些罪？
ii. 若教會中有人持續的犯這些罪，他們是否屬於神？為什麼，
iii. 為何貪婪就與拜偶像一樣？（參西3:5）
e. 如果有人不同意保羅這些教訓，這些人會得什麼結果？他們的動機何在？
f. 我們該怎樣對待這些人？「不同夥」是什麼意思？(5:7)
(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？
“Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving.” (Eph. 5:4)
One would assume that the church being the community of saints would be a people of clean language. Such is often not the case, especially if you visit Christians in their work place or at their homes. Worse, some will even continue to speak, as Paul alludes to in Ephesians, obscenities, foolish talk and coarse jokes when they meet with other brothers and sisters whether in a social setting or at a church fellowship.
Paul is very stern with such behaviors and urges the church in Ephesus not to allow “even a hint” of anything impure or immoral; and he urges that anyone who disagrees with him in this respect is a “deceiver” with whom we cannot partner (5:6-7), i.e. not only are we not to serve together with such persons but we are not to get involved with them in such a “dangerous fellowship” (Calvin).
So what kind of speech befits the community of saints? Paul says that the community of saints should be marked by “thanksgiving”. The word, “thanksgiving (euxaristía)” according to Calvin and Lenski is better translated as “talking about the grace of God”. Indeed if we can see everything as given by God, and in the slightest gifts we give thanks to God:
- It would really reflect a life of constant reflection and self-examination so that we would not let any grace of God pass without being recognized in our lives.
- It would also enhance our faith in that the more we recognize that all is grace, the more we will trust Him in our times of need.
- It is then that we learn to give thanks even for “bad things” that happen to us, which makes our thanksgiving truly a “sacrifice of praise — the fruit of lips that confess His name” (Heb. 13:15). Frankly this is the mark of a “true thanks-giver” without which even if we give thanks a million times a day, we are only resounding gongs and clanging cymbals.
「淫詞、妄語，和戲笑的話都不相宜；總要說感謝的話。」(弗5:4)
我們會以為在聖徒組成的教會，一定不會有污言穢語或不合聖徒體統的言語。可惜的是，當我有機會在工作場所遇見教會中人時，他們的說話往往令我吃驚！甚至在教會團契中，雖然不致有粗言穢語，卻有不正經的談吐，可算是“淫詞、妄語和戲笑的話”(5:4)
保羅對這些持極嚴謹的態度，吩咐我們“連題都不可” （5:3）；甚至他稱在教會中與他唱反調的為 “悖逆之子” ，吩咐我們不要與他們“同夥” (5:7) ；意思不單是不能一同事奉，更不要進入這「危險的相交」中(加爾文) 。
什麼才是合聖徒體統的言語呢？保羅說，“總要說感謝的話”(5:4) 。加爾文與Lenski都喜歡譯之為“總要說神的恩惠” 。是的，如果我們凡事都認定是從神領受的，也每事謝恩：
- 這就表明我們有一個常常省察自己的生命，不會蒙了恩惠而不知；
- 這也會使我們的信心不斷的增長：多意識到是恩典，就更自然的去信靠神了；
不過，真正的感恩，是連遭到逆境也感謝，才算是一個祭（犧牲）—“是那承認主名的人嘴唇的果子” （來13:15）。不然，就算我們什麼也口裡對人說：“感謝主” ，也只是鳴的鑼、響的鈸而已！
5:8-14—Living as Children of Light—As Paul continues to urge the saints to be imitators of God, he now uses the image of light:
(1) Paul does not say that as saints we once lived in darkness and now live in light; rather we were darkness once and we now are light in the Lord:
a. What might be the difference between the two sayings?
b. What is meant by “children of light”?
(2) What are the proofs that we are children of light? (v. 9)
(3) As children of light (in the Lord), we need to find out what pleases the Lord (v. 10):
a. Why do we need to “find out” what pleases the Lord?
b. How?
(4) The opposite of the fruit of light (vv. 11-14):
a. How are we to deal with the “fruitless deeds of darkness”? (v. 11)
b. Can we reprove (or expose) such deeds without reproving (or exposing) the doers?
c. Once exposed, what might happen to the doers of deeds of darkness? (v. 13)
d. How might they get out of their darkness? (v. 14)
5:15-20—Living as the Wise
(5) What have “the days of evil” to do with the admonition of being “very careful how you live”? (v. 15)
(6) Wise living is “redeeming the time” (according to the original Greek): What does it mean to “redeem”? (v. 16)
(7) Wise living is to understand the will of the Lord. (v. 17)
a. What is the will of the Lord? (see Rom. 12:1ff)
b. How can we understand what it is?
c. Why is it foolishness if we do not?
(8) Wise living is to be filled not by wine, but by the Holy Spirit (vv. 18-20).
a. Why does Paul contrast the two?
b. “Be filled with the Spirit” contains the only main verb of the sentence here until v. 21 (we shall consider v. 21 tomorrow):
- Why is speaking in psalms, hymns etc. an expression of being filled with the Spirit? (v. 19) What if you do not like music?
- Why is thanksgiving (i.e. speaking of the grace of God) an expression of being filled with the Spirit? (v. 20)
(9) 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。
5:8-14—活像光明的子女
(1) 論到暗昧與光明，保羅說以前我們「是」暗昧、現在「是」光明(we were darkness; we are light)
a. 「在」黑暗和「在」光明中有什麼分別？
b. 我們現在是「光明的子女」是什麼意思？
(2) 作「光明的子女」可有什麼證據？(5:9)
(3) 既是「光明的子女」，我們就要察驗主喜悅的事(5:10)：
a. 為何要去察驗？
b. 如何能察驗？
(4) 光明的果子的相反(5:11-14)：
a. 我們該如何處理「暗昧無益的事」？(5:11)
b. 我們能否責備(或譯揭露) 這些事而不揭露作事的人？
c. 揭露後對犯事的人可起什麼作用？(5:13)
d. 他們怎樣才能走出這黑暗？(5:14)
5:15-20—活像智慧人
(5) 「世代邪惡」與「謹慎行事」有何關？(5:15-16原是一整句)
(6) 「愛惜光陰」的原文是「買贖/redeem光陰」：這是什麼意思？
(7) 要活像智慧人固然要明白主的旨意(5:17) ：
a. 什麼是主的旨意？(參羅12:1ff)
b. 如何能明白？
c. 為何不明白就會作糊塗人？
(8) 智慧人不被酒所充滿，乃被聖靈充滿(5:18-20)
a. 為何保羅用這兩樣作比較？
b. 「要被聖靈充滿」是由這句話至5:21長長一句的惟一主詞(main verb):
i. 為何常用詩章、頌詞、靈歌彼此對說是聖靈充滿的表現之一？(5:19) 如果你不喜歡歌唱又如何？
ii. 為何感謝父神（即談論神的恩典）是聖靈充滿的表現之一？(5:20)
(9) 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？
“Be very careful then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil.” (Eph. 5:15-16)
I always find it interesting that the Apostle Paul, in urging us to use our time wisely, uses the term, “redeeming the time” (in the original Greek) to talk about time. Allow me to share with you the insight of Lenski in this respect:
“When are Christians really wise? When they ‘keep buying up the opportunity…buying it out completely.’ The classics use a different verb but have the same figure. A ‘kairos’ is the special time that is adapted for a certain thing, the season for something, hence the opportunity. Christian wisdom makes the most of the opportunities. These seasons are brief, they soon slip by; one must recognize them and must buy while the buying is good. We say, ‘use’ the opportunity: Paul says, ‘buy it out,’ purchase all that it offers. That means: pay the necessary price in effort and exertion. It is lack of wisdom to hold back and to wait for a still better opportunity, which then often fails to arrive. It is certainly still greater lack of wisdom not to see the opportunity at all and thus to let it slip by. Our lives are brief and present only so much opportunity; he is truly wise who invests 100 per cent at every opportunity and then is able to report: ‘Lord, Thy pound hath gained ten pounds’…(Luke 19:16).
"Opportunity itself is always a positive invitation and incentive. But a negative reason for the exercise of the fullest wisdom and the purchase of all that any opportunity offers is, ‘because the days are wicked'. The adjective means viciously, actively wicked. The days are such as to spread wickedness of all kinds among men to draw men into damnation.
"This characterization is true also regarding our days. Paul says far more than the times are bad, full of trouble and distress. Paul’s meaning is not that the more wickedness there is, the more opportunity we have to buy up. Wickedness is not opportunity; it reduces the opportunities. This is the reason for using every one of them that is still offered, using it with all wisdom so as to buy it out completely. What a pity to lose a single one or only partly to buy it out!”
(Lenski, 614-5)
And Calvin adds,
“And what be the price of its redemption? To withdraw from the endless variety of allurements which would easily lead us astray; to rid ourselves from the cares and pleasures of the world; and in a word, to abandon every hindrance. Let us be eager to recover it in every possible way, and let the numerous offences and arduous toil, which many are in the habit of alleging as an apology for indolence, serve rather to awaken our vigilance.”
(Calvin’s Commentaries XXI, 314)
「你們要謹慎行事，不要像愚昧人，當像智慧人。要愛惜光陰，因為現今的世代邪惡。」(弗5:15-16)
每讀到這節聖經，我就想起「愛惜」光陰的原文保羅是用“買贖/redeem” （光陰）這字的。為什麼保羅特別用“買贖” 這字呢？容許我與你分享Lenski和加爾文的見解：
“基督徒何時才真有智慧的呢？是當他們‘不斷的買贖每一個機會……是完全的買過來。’ 以前世代的人是用另一個動詞，但意思是相同的。‘kairos’（光陰）是指一個特別為某東西而定的時間、是屬某東西的季節，這就是時機之意。基督徒的智慧是把握著每一個時機的。時機是短暫的、會快快溜走了；故此我們需要認定時機，當可買就買。我們說：‘把握時機’ ，保羅就說：‘買贖它’ —全都買贖過來，就是盡了力量和一切來付上價銀。若有所保留、尚在等待更好時機的就是愚昧—因為是沒有更好時機這回事的。當然，認不出時機，讓它溜走就是更大的愚昧。我們的生命是短促的，時機也不多；能把握每個時機，以100%投資在其中的，是真有智慧了。因為他能向神這樣的交賬，說：‘祢的一錠銀子，已經賺了十錠’(路19:16)……
時機本身往往是一個正面的邀請和鼓勵，但也有負面的原因，就是：‘現今的世代邪惡’ 。這形容詞是指非常、極之的邪惡。這世代是把邪惡遍滿一切，引人至滅亡中。” (Lenski, 614-5)
加爾文亦說：“買贖光陰的代價是什麼呢？就是遠離那五光十色、容易令我們走差的吸引；卸去屬世的掛慮與歡樂；換句話說，除去一切的纏累。讓我們熱切的、盡辦法的贖回光陰；讓眾多的過犯和艱苦使我們儆醒，不致成為懶惰的藉口。” (Calvin’s Commentaries XXI, 314)
Husband and Wife—It is very important to note that as Paul urges the believers to be filled with the Holy Spirit, what follows are several participles including:
- Speaking to one another with psalms, hymns and songs from the Spirit;
- Singing and “psalming” from your heart to the Lord; (v. 19)
- Giving thanks always to God the Father for everything…(v. 20)
- Submitting to one another out of reverence for Christ (v. 21)
(1) How is submitting to one another an expression of being filled with the Holy Spirit?
(2) First, under the heading of “submitting to one another” comes the relationship between husband and wife. Paul begins by applying it to the wives (vv. 22-24).
a. If we are to submit to one another, why does Paul single out wives as the first subject of submission?
b. In what way should wives submit to their own husbands and why? (vv. 22-23)
c. In what way(s) is Christ the head of the church? (v. 23)
d. What then does being the “head” of the wife mean?
e. In what way(s) does the church submit to Christ?
f. How then should wives emulate such submission? (v. 24)
(3) The husbands (vv. 25-32):
a. How did Christ show His love for the church? (v. 25)
b. What is the purpose of His love and how does He achieve His purpose? (vv. 26-27)
c. In what way(s) should husbands emulate Christ’s love? (vv. 28-30)
d. As Paul points out that husbands should love their wives as their own bodies, he quotes from Genesis 2:24: What is the point that Paul tries to make?
e. Why does Paul apply this quote to talk about Christ and the church? Why does he call it a great mystery?
f. How does this great mystery help you have a glimpse of the glorious relationship the church has with her Christ?
g. If you are a husband, how does this mystery help you love your wife?
(4) Conclusion (v. 33)
a. Instead of reiterating “submission”, Paul asks wives to “respect” (or show reverence) to the husband. Why?
b. How might this help us to understand v. 21?
(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。
夫妻本份：昨天我已指出 “要被聖靈充滿” 由這句話到5:21長長一句話的惟一主詞(main verb) ，其分詞(participles) 包括：
- 當用詩章、頌詞、靈歌、彼此對說 (speaking to one another)
- 口唱心和的讚美主 (singing)
- 凡事要奉我們主耶穌基督的名常常感謝父神 (giving thanks)
- 又當存敬畏基督的心，彼此順服(submitting to one another)。
(1) 為何彼此順服是聖靈充滿的表現之一？(5:21)
(2) 在“彼此順服” 的吩咐下，保羅先說夫妻的關係，特別以妻子作開始(5:22-24):
a. 既是要“彼此順服” ，為何保羅先(單)提妻子？
b. 妻子該怎樣順服丈夫？原委是什麼？(5:22-23)
c. 基督是教會的頭包含著什麼意思？(5:23)
d. 既是這樣，丈夫是妻子的頭又是什麼意思？
e. 教會是怎樣順服基督的？
f. 既是這樣，妻子該怎樣順服丈夫？
(3) 作丈夫的(5:25-32)
a. 基督對教會的愛是怎樣顯明的？(5:25)
b. 基督捨己的目的是什麼？祂怎樣達到這目的？(5:26-27)
c. 丈夫該怎樣學效基督的愛？(5:28-30)
d. 保羅為何在此引用創世記2:24? 主要目的何在？
e. 為何卻說是指基督和教會（的關係）而言？為何說是個極大的奧秘？
f. 這樣的論到這奧秘，叫你對基督和教會的關係有什麼領會？
g. 如果你是作丈夫的，這奧妙怎樣幫助你去愛妻子？
(4) 結論(5:33)
a. 保羅在這結論中轉而吩咐妻子“當敬重” 丈夫，何解？
b. 這怎樣幫助我們去領會5:21？
(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？
“However, each one of you also must love his wife as he loves himself, and the wife must respect her husband.” (Eph. 5:33)
As I have pointed out in today’s Scripture Reflection, 5:19-21 contain a series of participles which follows the main verb, “to be filled with the Spirit" (5:18) and the last of this series of participles is “submitting to one another out of reverence for Christ”. It is under this last heading that Paul exhorts the believers concerning the relationships between husbands and wives, parents and children, then slaves and masters.
In other words, it is clear that all these relationships share the following characteristics:
(1) Christ is the reason and the ultimate object of our submission, and thus wives are to submit to their own husbands “as you do to the Lord” (5:22), and slaves are to obey their masters “just as you would obey Christ” (6:5).
(2) The attitude of such submission or obedience is one of “reverence for Christ” (v.21), and the word “reverence” conveys a sense of fear. In other words, our willingness to submit or obey is not dependent on whether the husbands are worthy of our submission, or the masters are good masters. We are willing to submit or obey because we fear the Lord and are willing to obey His words.
Frankly, in my years of marital counseling, I find that, because we are sinners, most husbands are not very worthy of submission (myself included). But if we make Christ the reason, and the ultimate object of our submission, submission is made easier. The same applies to loving our wives — this instruction also falls under the command of mutual submission in 5:21. Thus, as most wives also are not necessarily lovable, if our reason and ultimate object of love is Christ, it is possible to love even if our feeling of love is gone.
But the Apostle Paul ends his instruction about husbands and wives with applying Genesis 2:24—the reality of a husband and a wife as two which are "become one flesh” refers to the mystery of the union between Christ and the church. This is a very powerful picture of the inseparable union between Christ and the Church. If Christ’s love for the church is dependent on her full submission, on her being holy and blameless (i.e. worthy to be His bride), then there is no hope for the church. But Christ’s uses His undying love to woo her and it is this unwavering love and this commitment to the inseparable union that will eventually make the church "radiant ... without stain or wrinkle or any other blemish, but holy and blameless", worthy to be presented to Him as His bride upon His return.
「然而，你們各人都當愛妻子，如同愛自己一樣。妻子也當敬重他的丈夫。」(弗5:33)
在今天的經文默想中，我已指出5:19-21是一列的分詞(participles) ，隨著這句話的主詞(main verb) —要被聖靈充滿—發展下去的。這列的分詞以“常存敬畏基督的心，彼此順服” 為終。保羅跟著是以這最後的分詞為主題，談到夫妻、父母與子女和主僕的關係。換句話說，在這些人際關係中：
(1) 基督是我們彼此順服最終的原因和對象：因此妻子當順服自己的丈夫，“如同順服主” （5:22）；奴僕要聽從主人，“好像聽從基督一般” （6:5）；
(2) 這樣的順服與聽從是出於“敬畏基督的心” 。意思是說：不論作丈夫的是否配受順服、不論作主人的是好是壞，我們都願意順服或聽從，因為我們敬畏主，願意聽從祂的吩咐。
是的，我們作丈夫的，有很多時候是不值得妻子的順服的，因為我們確仍是罪人。但若然定意以基督為我們順服的最終原因和對象，我們就有力量去順服。在“彼此順服” 這前題下(5:21)，我也得說，作妻子的有很多時候也不是這樣可愛的；但若能把持著基督為我們最終順服的原因和對象，我們就能在似乎失去的愛情的火花時，仍然能去愛了。
保羅在結束對夫婦的吩咐時，引用了創世記2:24—二人成為一體的真理，應用在基督和教會的聯合上。這是基督與教會不能分開，極有力的宣告。如果基督對教會的愛是先基於教會對祂的完全順服的話，我們便完蛋了！但基督是不斷用祂不死的愛來吸引教會，藉著這不能搖動、不能分割的合一，祂要把教會變成完全聖潔、沒有瑕疵的新婦，獻給自己。
6:1-4 — Parents and Children
(1) As we know in the Roman society of Paul’s time, “The paterfamilias (head of household) had absolute rule over his household and children. If they angered him, he had the legal right to disown his children, sell them into slavery or even kill them” (pbs.org). Why then would Paul see the need to admonish children within a believer’s family?
(2) What does Paul emphasize in urging the children to obey their parents? (v. 1)
(3) Which of the Ten Commandments does Paul appeal to in his instruction? (Exod. 20:12)
(4) Why does he call it “the first commandment with a promise”? (v. 2)
(5) What does “honor” mean?
(6) Should we take the promise of this Commandment literally? Why or why not?
(7) Proverbs 13:24 teaches us that unless we discipline our children, we do not love them:
a. Of what does Paul caution us when we discipline our children out of “reverence for Christ”? (6:4; see 5:21)
b. Why?
c. Instead, we are to “nurture them in the discipline and admonition of the Lord”. What does that mean and how should we do it?
6:5-9 — Christian Slaves and Masters
(8) Under the system of slavery in Roman times, slaves basically had no choice but to obey their masters absolutely:
a. How should Christian slaves be different from non-Christian slaves? (vv. 5-7)
b. These days, most of us live in a free society, not as slaves but as employees or servants. How then should we apply these principles to our work?
c. What kind of reward is Paul referring to? (Matt. 16:27)
(9) Paul asks the Christian masters to treat their slaves “in the same way” (v. 9):
a. What does he mean?
b. What is the one thing that Paul highlighted to admonish the Christian masters?
c. Why?
d. Since slavery robs people of freedom and dignity and certainly is not God’s will, why does Paul not ask Christian masters to release their slaves at that time?
(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。
6:1-4—父母與兒女的關係
(1) 在保羅時代的羅馬社會，“為父的對家庭和兒女有絕對的主權。如果他們激怒了他，他有法律的權柄與兒女斷絕關係，把他們賣為奴或甚至置他們於死地的”(pbs.org) ：既是如此，何以保羅還要勸導（信主的）兒女要聽從父母呢？
(2) 在這聽從父母的吩咐下，保羅的重點是什麼？(6:1)
(3) 保羅引用那一條十誡作為他的根據？(出20:12)
(4) 為何稱之為“帶應許的誡命” ？(6:2)
(5) 「孝敬」是什麼意思？
(6) 我們該按字面來接受這應許嗎？為什麼？
(7) 箴言13:24教導我們要管教兒女，否則就不是愛他們：
a. 保羅在此加上在管教時要留意的是什麼？(6:4; 5:21)
b. 為什麼？
c. 我們更要“照主的教訓和警戒養育(nurture) 他們” ：這是什麼意思？該怎樣行出來。
6:5-9—信主的奴僕與主人(原文是清楚論到作奴僕的)
(8) 羅馬時代的奴隸是絕無主權的：
a. 信主的奴僕該與其他奴僕有什麼分別(6:5-7)
b. 我們已不再活在奴隸社會中，那麼作僕人或僱員的信徒該與其他人有什麼分別？
c. 這裡論到的“主的賞賜” 是什麼？(參太16:27)
(9) 論到信主的主人，保羅說“也是一理” (6:9)
a. 是指何理？
b. 保羅對為主人惟一的吩咐是什麼？
c. 為什麼特要如此吩咐？
d. 奴隸制度既奪人的自由與尊嚴，為何保羅在這時候不吩咐信主的主人釋放奴隸呢？
(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？
“Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord.” (Eph. 6:4)
When it comes to the disciplining of children, Proverbs 13:24 makes it very clear that, “Whoever spares the rod hates their children, but the one who loves their children is careful to discipline them.”
We might dispute if it is still appropriate for us to use “the rod” (i.e. physical punishment) to discipline our children, but the fact remains, “discipline” must involve punishment and such punishment must be commensurate with the severity of the disobedience of the child. Failing to do so is not love, but hatred.
However, in 1st century Rome, “The paterfamilias (head of household) had absolute rule over his household and children. If they angered him, he had the legal right to disown his children, sell them into slavery or even kill them” (pbs.org). The problem appears not so much with a lack of discipline of the children, but rather with inappropriate means or motives of discipline. As a result:
- Paul puts this instruction still under the previous heading of mutual submission out of reverence to Christ (5:21). That means even in our disciplining of children we do so with reverence to Christ — doing what He would have done to us.
- This also means that we do not exasperate our children which would include robbing our children of their dignity (as children of God) and disciplining them for no valid reason. Honestly, this was what I received from my father — often it was more for venting his frustration and anger than for my good.
- We are to “nurture them in the discipline and admonition of the Lord”. Clearly this points to using the word of God as the tool for instruction and admonition. This assumes that Christian parents, themselves, know and revere the word of God. Frankly, no one knows more of your true relationship with the Lord than the children under your roof. Food for thought!
「你們作父親的，不要惹兒女的氣，只要照著主的教訓和警戒養育他們。」(弗6:4)
箴言清楚教導我們要怎樣養育兒女：“不忍用杖打兒子的，是恨惡他；疼愛兒子的，隨時管教。” （箴13:24）。
今天我們或許會不認同體罰。事實上，管教兒女是一定含有“罰” 的意識，更是該按所不聽話的嚴重性而定“罰” 的準則。對兒女毫不施管教，如箴言所言，這是恨、不是愛！
不過，在第一世紀的羅馬時代：“為父的是對家庭和兒女有絕對的主權。如果他們激怒了他，他有法律的權柄來與兒女段絕關係，把他們賣為奴或甚至至他們於死地”(pbs.org) 。既是如此，為何保羅還需加以提醒？明顯的，那時代的問題不是出於缺乏管教，乃是出於管教動機的錯誤或方式，故此：
- 保羅要把父母與子女的關係放在出於敬畏基督，彼此順服的大主題下(5:21) ；意思是說：我們需要出於對基督的敬畏來管教兒女；這也是說：按基督怎樣待我們來待兒女；
- 這也是說，不要惹兒女的氣。這是提醒我們不要無緣無故的責罰兒女，也不要奪去他們作為神的兒女的尊嚴。我長大時就常受父親嚴厲的管教；有時是我該受的，但也有時是父親把自己不開心的情緒發洩在我身上（至少這是我的感受）；
保羅更提醒我們要正面“養育/nurture” 兒女，而養育的媒介是主的教訓。當然，作父母的先要在自己日常生活中領受和行出主的教訓，否則兒女怎能得到真正的養育呢！我曾輔導過一個經歷父母按聖經真理被教養的年青人，因看到父母在家中沒有存敬畏基督的心，險些兒放棄了信仰！
6:10-20 — Fighting a Spiritual Battle
(1) Jesus has already pointed out to us that “the world hates us” (Jn. 15:18). Who are actually behind such hatred by the world? (v. 12)
(2) According to Peter, what is the goal of our true enemy in waging war with us? (1 Pet. 5:8)
(3) How then can we be strong enough to fight this spiritual battle? (vv. 10-11)
(4) What is meant by “the full” armor? Whose armor is it? (v. 13)
(5) What is meant by “the day of evil”? (see Note 1 below)
(6) Why are we told to “stand” only? (vv. 13-14; see Note 2 below)
(7) The full armor of God:
a. What is a belt for as part of the armor? (v. 14a)
b. Why does Paul liken truth to a belt?
c. What is a breastplate for as part of the armor? (v. 14b)
d. Why does Paul liken righteousness to a breastplate?
e. Feet are necessarily fitted with footwear for a soldier. Why does Paul liken the gospel of peace to a soldier’s footwear? (v. 15)
f. What does readiness mean?
g. What is a shield for as part of the armor? (v. 16)
h. Why does Paul liken faith to a shield?
i. What is a helmet for as part of the armor? (v. 17)
j. Why does Paul liken salvation to a helmet?
k. The only offensive weapon appears to be the sword:
- Whose sword is it? (v. 17)
- In what way is the word of God a sword? (Refer to Matt. 4:1-11 to see how the Lord uses the word of God as a weapon.)
l. Paul has not assigned any part of the armor to prayer. Consider then the following questions.
- Do you think prayer is, in fact, a vital part of the spiritual battle? Why or why not? (v. 18)
- Paul asks the brethren to intercede on his behalf in his spiritual battle. What should they pray? (vv. 19-20)
6:21-23 — Final Greetings
(8) How do the final greetings reveal the purpose of this letter?
(9) What is Paul’s final benediction to the Ephesian believers?
(10) How special is it?
(11) What is the main message to you today and how may you apply it to your life?
Note 1:
“It is not the day of the last battle at the end of the world, Rev. 20:7-9, (but) Paul has in mind the critical and decisive day which comes for each one of us, sometimes but once, again repeatedly, in which Satan pounces up us with all his forces”. (Lenski, 663)
Note
2:
“a Roman centurion, according to Polybius, had to be the kind of man who could be relied upon, when hard-pressed, to stand fast and not give way, and the same quality is necessary in the spiritual warfare.” (Bruce, 406-7)
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。
6:10-20—打屬靈的戰爭
(1) 主耶穌曾指出“世界恨我們”( 約15:18) ：其實誰是這世界背後我們真正的敵人？(6:12)
(2) 使徒彼得告訴我們，我們的仇敵與我們爭戰的目的是什麼？(彼前5:8)
(3) 我們怎樣才有力量抵擋這仇敵？(6:10-11)
(4) 為何要穿上「全副」軍裝？這是誰的軍裝？(6:13)
(5) “磨難的日子” 是什麼意思？(參下註一)
(6) 為何保羅只盼望我們“站立得住” ？(參下註二)
(7) 神的全副軍裝：
a. 以羅馬軍裝而言：腰帶有什麼作用？(6:14a)
b. 為何以真理來喻要束上的腰帶？
c. 護心鏡有什麼作用？(6:14b)
d. 為何以公義來喻護心鏡？
e. 軍鞋有什麼作用？(6:15)
f. 為何以平安的福音來喻穿上的軍鞋？
g. 籐牌有什麼作用？(6:16)
h. 為何以信德來喻籐牌？
i. 頭盔有什麼作用？(6:17)
j. 為何以救恩來喻戴上的頭盔？
k. 寶劍是提到的惟一攻擊性武器：
i. 這是誰的寶劍？(7:17b)
ii. 神的道如何是寶劍？我們能怎樣運用？(參太4:1-11，看看主耶穌怎樣運用)
l. 保羅沒有用軍裝的某一部份來比喻禱告：
i. 你認為禱告對這屬靈的戰爭有什麼重要性？(6:18)
ii. 在他自己的爭戰中，保羅要求以弗所信徒怎樣為他禱告？(6:19-20)
6:21-23—最後的問候
(8) 這裡如何道出保羅寫書的重要原因？
(9) 保羅給以弗所教會最後的祝福包括什麼？
(10) 你覺得其中可有什麼特別之處？
(11) 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：“這不是指啟示錄20:7-9所預言的世界末了那最後的戰爭。保羅是想到每個信徒總會遇見危難，且具決定性的日子—可能一生只有一次；可能會再次出現—就是撒但傾全力來攻擊我們的日子”(Lenski, 663)
註二：按教父Polybius說，一個羅馬的百夫長一定是（兵士）可以倚靠的人：當戰情兇險時，他仍不會退縮，乃是站立得住。這是屬靈爭戰中同樣需要的品格。” (Bruce, 406-7)
“Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything to stand.”(Eph. 6:13)
Paul ends his admonition to the church in Ephesus with reminding them of the reality of a Christian life—a life of spiritual warfare.
I find that one of Satan’s most effective strategies today is to fool Christians into believing that there is no spiritual warfare going on, and thus they do not bother to put on the “full armor of God.”
I know this is a familiar passage if you grew up in a church. In Sunday School, you would have drawn pictures of a Roman soldier in his armor. Allow me to consider with you a picture from the opposite angle—that of a Christian soldier who has not put on the full armor of God, and let us see what he might look like:
- A Christian soldier who does not put on his belt of truth is not one that does not know his Bible, but one that does not put it on, i.e. he is not practicing it. He is like the king with his invisible new dress—a most foolish soldier.
- A Christian soldier who does not put on his breastplate of Christ’s righteousness, but wears his own righteousness, is a tired soldier whose Christian life is one of misery.
- A Christian soldier who does not wear the gospel of peace has basically gone AWOL.
- A Christian soldier who does not take up his shield of faith—trusting in God’s faithfulness and power— is a most timid soldier, easily discouraged by the arrows of the evil one.
- A Christian soldier who does not put on the helmet of salvation is one who has lost his direction, because he has lost sight of eternity and fights only for the temporal.
- A Christian soldier who does not equip himself with the sword of the Spirit, the Word of God, is one who has surrendered to his enemies.
- A Christian soldier who does not pray fervently is a very sick solider who is near his last breath.
「所以，要拿起神所賜的全副軍裝，好在磨難的日子抵擋仇敵，並且成就了一切，還能站立得住。(弗6:13)
在結束對以弗所教會信徒的吩咐時，保羅以屬靈爭戰這事實來提醒他們。
在今天的基督徒中間，我發覺撒但最有效的戰略是叫信徒不警覺到，他們的生命原是一場屬靈的爭戰，故此沒有想到要穿上神的全副軍裝來抵禦。
從小就信主的，一定還記得在主日學中看到，甚至繪畫過一個羅馬官兵穿上全副軍裝的圖片。容許我今天與你思想一幅沒有穿上神全副軍裝的圖片：
- 沒有以真理束腰的基督軍兵—不是說他不認識聖經的真理，而是沒有聽從行出來：就像那皇帝穿上人人都看不見的新衣，是個愚蠢士兵；
- 沒有用基督的義作護心鏡的基督軍兵—意思是單靠自己努力的信徒，一定是個又疲乏、又滿有煩惱的可憐士兵；
- 沒有穿上平安福音的鞋的軍兵—根本就是一個逃兵；
- 沒有手拿信德籐牌的軍兵—意思是沒有信心信賴神的用心和能力的信徒：當然是個膽怯，又容易灰心的士兵；
- 沒有戴上救恩頭盔的軍兵—意思是仍只為今生，沒有為永恆而活的信徒—當然是個失去人生方向的士兵；
- 沒有拿著聖靈的寶劍，就是神的道的軍兵—沒有配戴武器就去面對敵人，自然是個會投降的士兵了；
- 至於沒有恆切禱告的軍兵—肯定是個有病的信徒，恐怕其靈命已到奄奄一息的地步了！