1530 英翻中(以弗所十一章) HEAVEN IN YOUR HOME 天堂在你家中 24/03/2026

1530 英翻中(以弗所十一章)      HEAVEN IN YOUR HOME       天堂在你家中            24/03/2026

CHAPTER ELEVEN           HEAVEN IN YOUR HOME                       Ephesians 5:18–33
第十一章                                                   天堂在你家中                                              以弗所書 5:18-33

 
When home is ruled according to God’s Word,” said Charles Haddon Spurgeon, “angels might be asked to stay with us, and they would not find themselves out of their element.”
當家庭按照上帝的話語被統治時，”查爾斯·哈登·司布真說，“天使可能會被要求和我們在一起，他們就不會發現自己脫離了他們的原住處。”
 
The trouble is that many homes are not governed by God’s Word—even homes where the members are professing Christians —and the consequences are tragic. Instead of angels being guests in some homes, it seems that demons are the masters. Too many marriages end in the divorce court, and nobody knows how many husbands and wives are emotionally divorced even though they share the same address. The poet William Cowper called the home “the only bliss of Paradise that hast survived the Fall,” but too many homes are an outpost of hell instead of a parcel of paradise.
問題是，許多家庭不受上帝話語的管轄 — 即使是自稱為基督徒的家庭 — 其後果是悲慘的。在某些家庭中，不是天使是客人，而惡魔是主人。太多的婚姻以法庭離婚告終，沒有人知道有多少丈夫和妻子即使地址相同，卻在情感上離婚。詩人威廉·考珀 (William Cowper) 稱家為“在秋天倖存下來的唯一天堂的幸福”，但太多的家是地獄的前哨，而不是一片天堂。

The answer is the Holy Spirit of God! It is only through the power of the Holy Spirit that we can walk in harmony as husbands and wives (Eph. 5:22–33), parents and children (Eph. 6:1–4), and employers and employees (Eph. 6:5–9). The unity of the people of God that Paul described (Eph. 4:1–16) must be translated into daily living if we are to enjoy the harmony that is a foretaste of heaven on earth.
答案是上帝的聖靈！只有通過聖靈的能力，我們才能作為夫妻（弗 5:22-33）、父母和孩子（弗 6:1-4）、雇主和僱員（弗6:5-9）。保羅所描述的上帝子民的合一（以弗所書 4:1-16）必須轉化為日常生活，才能讓我們享受到天上人間的和諧。
 
“Be filled with the Spirit” is God’s command, and He expects us to obey. The command is plural, so it applies to all Christians and not just to a select few. The verb is in the present tense—“keep on being filled”— so it is an experience we should enjoy constantly and not just on special occasions. And the verb is passive. We do not fill ourselves but permit the Spirit to fill us. The verb “fill” has nothing to do with contents or quantity, as though we are empty vessels that need a required amount of spiritual fuel to keep going. In the Bible, filled means “controlled by.” “They … were filled with wrath” (Luke 4:28) means “they were controlled by wrath” and for that reason tried to kill Jesus. “The Jews were filled with envy” (Acts 13:45) means that the Jews were controlled by envy and opposed the ministry of Paul and Barnabas. To be “filled with the Spirit” means to be constantly controlled by the Spirit in our mind, emotions, and will.
“被聖靈充滿”是上帝的命令，祂希望我們順服。該順服的命令是複數，因此適用於所有基督徒，而不僅僅是少數人。動詞是現在時   —“不斷被充滿”—  所以這是一種我們應該不斷享受的體驗，而不僅僅是在特殊場合。而且動詞是被動的。我們不是讓自己充滿，而是讓聖靈充滿我們。動詞“填充”與內容或數量無關，就好像我們是空的容器，需要足夠的屬靈燃料才能繼續前進。在聖經中，充滿的意思是“被控制”。 “他們……充滿了憤怒”（路加福音 4:28）的意思是“他們被憤怒控制了”，因此試圖殺死耶穌。 “猶太人滿心嫉妒”（使徒行傳 13:45）是指猶太人被嫉妒所控制，反對保羅和巴拿巴的事工。 “被聖靈充滿”意味著在我們的思想、情感和意志中不斷被聖靈控制。

When a person trusts Christ as his Savior, he is immediately baptized by the Spirit into the body of Christ (1 Cor. 12:13). Nowhere in the New Testament are we commanded to be baptized by the Spirit, because this is a once-for-all experience that takes place at conversion. When the Spirit came at Pentecost, the believers were baptized by the Spirit, and thus the body of Christ was formed (Acts 1:4–5). But they were also “filled with the Spirit” (Acts 2:4), and it was this filling that gave them the power they needed to witness for Christ (Acts 1:8). In Acts 2, the Jewish believers were baptized by the Spirit, and in Acts 10 the Gentile believers had the same experience (Acts 10:44–48; 11:15–17). Thus the body of Christ was made up of Jews and Gentiles (Eph. 2:11–22). That historic baptism, in two stages, has never been repeated any more than Calvary has been repeated. But that baptism is made personal when the sinner trusts Christ and the Spirit enters in to make him a member of the body of Christ. The baptism of the Spirit means that I belong to Christ’s body. The filling of the Spirit means that my body belongs to Christ.
當一個人相信基督是他的救主時，會立即被聖靈洗禮進入基督的身體（林前 12:13）。新約中沒有任何地方命令我們受聖靈的洗，因為這是在皈依時發生的一勞永逸的經歷。當聖靈在五旬節降臨時，信徒受了聖靈的洗，從而形成了基督的身體（使徒行傳 1：4-5）。但他們也“被聖靈充滿”（使徒行傳 2:4），正是這種充滿給了他們為基督作見證所需的能力（使徒行傳 1:8）。在使徒行傳第 2 章，猶太信徒受了聖靈的洗，在使徒行傳第 10 章，外邦信徒也有同樣的經歷（使徒行傳 10：44-48；11：15-17）。因此，基督的身體是由猶太人和外邦人組成的（弗 2:11-22）。那次歷史性的洗禮分兩個階段，從未重演過，就像加略山從未重演過一樣。但是當罪人相信基督並且聖靈進入使他成為基督身體的成員時，這種洗禮就成為個人的。聖靈的洗意味著我屬於基督的身體。聖靈充滿意味著我的身體屬於基督。
 
We usually think of the power of the Spirit as necessary for preaching and witnessing, and this is true. (See Acts 4:8, 31; 6:3, 5; 7:55; 13:9. The apostles experienced repeated fillings after that initial experience at Pentecost.) But Paul wrote that the Spirit’s fullness is also needed in the home. If our homes are to be a heaven on earth, then we must be controlled by the Holy Spirit. But how can a person tell whether or not he is filled with the Spirit? Paul stated that there are three evidences of the fullness of the Spirit in the life of the believer: he is joyful (Eph. 5:19), thankful (Eph. 5:20), and submissive (Eph. 5:21–33). Paul said nothing about miracles or tongues or other special manifestations. He stated that the home can be a heaven on earth if each family member is controlled by the Spirit, and is joyful, thankful, and submissive.
我們通常認為聖靈的能力是講道和見證所必需的，這是真的。 （見使徒行傳 4:8, 31; 6:3, 5; 7:55; 13:9。使徒們在五旬節最初的經歷之後，反复的經歷充滿。）但保羅寫道，在家裡也需要聖靈的充滿。如果我們的家要成為地上的天堂，那麼我們必須受到聖靈的控制。但一個人如何判斷他是否被聖靈充滿呢？保羅說信徒的生命中有聖靈充滿的三個證據：他是喜樂的（弗 5:19）、感恩（弗 5:20）和順服（弗 5:21-33） ）。保羅沒有提到神蹟、方言或其他特殊的表現。他說，如果每個家庭成員都被聖靈控制，並且充滿喜樂、感恩和順服，那麼家庭就可以成為地上的天堂。

1.  Joyful (5:19)
1. 快樂 (5:19)
 
Joy is one of the fruit of the Spirit (Gal. 5:22). Christian joy is not a shallow emotion that, like a thermometer, rises and falls with the changing atmosphere of the home. Rather, Christian joy is a deep experience of adequacy and confidence in spite of the circumstances around us. The Christian can be joyful even in the midst of pain and suffering. This kind of joy is not a thermometer but a thermostat. Instead of rising and falling with the circumstances, it determines the spiritual temperature of the circumstances. Paul put it beautifully when he wrote, “I have learned in whatsoever state I am, therewith to be content” (Phil. 4:11).
喜樂是聖靈所結的果子之一（加拉太書 5:22）。基督徒的喜樂不是一種膚淺的情感，像溫度計一樣，隨著家庭氣氛的變化而起起落落。相反，儘管我們周圍的環境如何，基督徒的喜樂是一種充分和自信的深刻體驗。基督徒即使在痛楚和苦難中也能喜樂。這種喜悅不是溫度計而是恆溫器。它決定了環境的屬靈溫度，而不是隨環境起起落落。保羅寫得很優美，他寫道：“我無論在怎樣的景況下，都學會了知足”（腓 4:11）。

To illustrate this joy, Paul used the familiar image of drunkenness: “Be not drunk with wine … but be filled with the Spirit” (Eph. 5:18). When the believers at Pentecost were filled with the Spirit, the crowd accused them of being drunk with new wine (Acts 2:13–15). There was such a joyfulness about them that the unbelievers could think of no better comparison. But some practical lessons can be learned from the contrasts. To begin with, the drunk is under the control of another force, since alcohol is actually a depressant. He feels a great sense of release—all his troubles are gone. He can “lick anybody in the house!” The drunk is not ashamed to express himself (though what he says and does is shameful), nor can he hide what is going on in his life.
為了說明這種喜樂，保羅使用了熟悉的醉酒形象：“不要醉酒……只要被聖靈充滿”（弗 5:18）。當五旬節的信徒被聖靈充滿時，人群指責他們喝了新酒（使徒行傳 2：13-15）。他們是如此的喜樂，以致不信的人想不出更好的比較。但是從對比中可以學到一些實際的教訓。首先，醉酒者受另一種力量的控制，因為酒精實際上是一種鎮靜劑。他有一種極大的解脫感   —他所有的煩惱都消失了。他可以“舔房子裡的任何人！”醉漢不以表露為恥（雖然他的言行是可恥的），他也無法隱瞞他生活中正在發生的事情。

Transfer this picture to the believer who is filled with the Spirit. God controls his life, and he experiences a deep joy he is not afraid to express to the glory of God. Of course, the drunk is really out of control, since the alcohol affects his brain, while the believer experiences a beautiful self-control that is really God in control. Self-control is among the fruit of the Spirit (Gal. 5:23). “The spirits of the prophets are subject to the prophets” (1 Cor. 14:32). The drunk makes a fool of himself, but the Spirit-filled Christian glorifies God and is willing to be a “fool for Christ’s sake” (1 Cor. 4:10). The drunk calls attention to himself, while the Spirit-filled believer is a witness for Christ.
把這張圖傳給被聖靈充滿的信徒。上帝掌管著他的生活，他體驗到一種深深的喜樂，他不怕向上帝的榮耀表達。當然，醉酒的人是真的失控了，因為酒精會影響他的大腦，而信徒則體驗到一種美麗的自我控制，這真的是上帝在控制。自制是聖靈的果子之一（加拉太書 5:23）。 “先知的靈服從先知”（1 Cor. 14:32）。醉漢自欺欺人，但被聖靈充滿的基督徒會榮耀上帝，並願意“為基督的緣故做傻瓜”（林前 4:10）。醉酒的人要注意自己，而被聖靈充滿的信徒是基督的見證。
 
It is certainly not difficult to live or work with someone who is filled with the Spirit and joyful. He has a song in his heart and on his lips. The drunk often sings, but his songs only reveal the corruption in his heart. The Spirit-filled Christian’s song comes from God, a song he could never sing apart from the Spirit’s power. God even gives us songs in the night (Ps. 42:8). In spite of pain and shame, Paul and Silas were able to sing praises to God in the Philippian jail (Acts 16:25), and the result was the conversion of the jailer and his family. What a happy time they all had that midnight hour—and they did not need to get drunk to enjoy it!
與被聖靈充滿並喜樂的人一起生活或工作當然不難。他的心里和嘴唇上有一首歌。醉漢經常唱歌，但他的歌只暴露了他內心的腐敗。被聖靈充滿的基督徒的歌曲來自上帝，如果沒有聖靈的力量，他永遠無法唱出這首歌。上帝甚至在夜間給我們唱歌（詩篇 42:8）。儘管痛苦和羞愧，保羅和西拉仍然能夠在腓立比監獄中讚美上帝（使徒行傳 16:25），結果是獄卒和他的家人皈依了。他們在午夜時分度過了多麼幸福的時光   — 他們不需要喝醉就能享受它！

“Your neighborhood tavern is the friendliest place in town!” That slogan appeared in a headline of a special newspaper insert during “National Tavern Month,” so I decided to test its veracity. I watched the newspapers for several weeks and cut out items that related to taverns—and all of them were connected with brawls and murders. The friendliest place in town! But this headline reminded me that people who drink together often experience a sympathy and conviviality. This fact is no argument for alcohol, but it does illustrate a point: Christians who are filled with the Holy Spirit enjoy being together and experience a sense of joyful oneness in the Lord. They do not need the false stimulants of the world. They have the Spirit of God—and He is all they need.
“您附近的小酒館是鎮上最友好的地方！”這個口號出現在“全國酒館月”期間一份特別報紙插頁的標題中，所以我決定測試它的真實性。我看了幾個星期的報紙，刪掉了與酒館有關的內容   — 所有這些都與鬥毆和謀殺有關。鎮上最友好的地方！但是這個標題提醒我，一起喝酒的人往往會感受到一種同情和歡樂。這個事實並不能成為酒精的論據，但它確實說明了一個觀點：被聖靈充滿的基督徒享受在一起，並在主裡體驗到喜樂的合一感。他們不需要世界上的虛假興奮劑。他們擁有上帝的靈   — 而他正是他們所需要的。

2.  Thankful (5:20)
2. 感恩 (5:20)
 
Someone defined the home as “the place where we are treated the best—and complain the most!” How true this is! “My father never talks to me unless he wants to bawl me out or ask about my grades,” a teenager once told me. “After all, a guy needs some encouragement once in a while!” Marriage counselors tell us that “taking each other for granted” is one of the chief causes of marital problems. Being thankful to God for each other is a secret of a happy home, and it is the Holy Spirit who gives us the grace of thankfulness.
有人將家定義為“我們受到最好的對待   — 也是抱怨最多的地方！”這是何等的真實！ “我父親從不跟我說話，除非他想罵我或問我的成績，”一位青少年曾經告訴我。 “畢竟，一個人偶爾需要一些鼓勵！”婚姻顧問告訴我們，“把對方視為理所當然”是導致婚姻出問題的主要原因之一。為彼此感謝上帝是幸福家庭的秘訣，是聖靈賜給我們感恩的恩典。

How does a grateful heart promote harmony in the home? For one thing, the sincerely grateful person realizes that he is enriched because of others, which is a mark of humility. The person who thinks the world owes him a living is never thankful for anything. He thinks he is doing others a favor by permitting them to serve him. The thankful heart is usually humble, a heart that gladly acknowledges God as the “Giver of every good and perfect gift” (James 1:17). Like Mary’s gift to Jesus in John 12, gratitude fills the house with fragrance.
感恩的心如何促進家庭和諧？一方面，真誠感恩的人會意識到自己因他人而富足，這是謙卑的標誌。認為世界欠他一份生計的人永遠不會對任何事情心存感激。他認為允許別人為他服務是在幫別人忙。感恩的心通常是謙卑的，一顆樂意承認上帝是“賜予各樣美好完美禮物的人”（雅各書 1:17）。就像約翰福音 12 章中馬利亞給耶穌的禮物一樣，感恩讓整個屋子充滿了芬芳。

To be sure, all of us are grateful for some things at some special occasions, but Paul commanded his readers to be thankful for all things at all times. This exhortation in itself proves our need of the Spirit of God, because in our own strength we could never obey this commandment. Can we really be thankful in times of suffering, disappointment, and even bereavement? Keep in mind that Paul was a prisoner when he wrote those words, yet he was thankful for what God was doing in him and for him (Eph. 1:16; 5:4, 20; Phil. 1:3; Col. 1:3, 12; 2:7; 3:17; 4:2). When a Christian finds himself in a difficult situation, he should immediately give thanks to the Father, in the name of Jesus Christ, by the power of the Spirit, to keep his heart from complaining and fretting. The devil moves in when a Christian starts to complain, but thanksgiving in the Spirit defeats the devil and glorifies the Lord. “In everything give thanks: for this is the will of God in Christ Jesus concerning you” (1 Thess. 5:18).
誠然，我們所有人都會在某些特殊場合為某些事感恩，但保羅吩咐他的讀者要時時為所有事感恩。這個勸誡本身證明我們需要上帝的靈，因為靠我們自己的力量，我們永遠無法遵守這條誡命。在苦難、失望甚至喪親之痛的時候，我們真的可以感恩嗎？請記住，保羅在寫這些話時是一個囚犯，但他感謝上帝在他身上所做的一切（弗 1:16；5:4、20；腓 1:3；西 1 :3, 12; 2:7; 3:17; 4:2)。當基督徒發現自己處於困境時，他應該立即奉耶穌基督的名，靠著聖靈的能力感謝父，使他的心不再抱怨和煩惱。當基督徒開始抱怨時，魔鬼就進來了，但在聖靈中的感謝戰勝了魔鬼並榮耀了主。 “凡事謝恩：因為這是上帝在基督耶穌裡對你們所定的旨意”（帖前 5:18）。
 
The word gratitude comes from the same root word as grace. If we have experienced the grace of God, then we ought to be grateful for what God brings to us. Thank and think also come from the same root word. If we would think more, we would thank more.
感恩這個詞來自與恩典相同的詞根。如果我們經歷過上帝的恩典，那麼我們就應該感謝祂帶給我們的。感謝和思考也來自同一個詞根。如果我們想得更多，我們會感謝更多。
 
3.  Submissive (5:21–33)
3. 順從（5:21-33）
 
Paul applied the principle of harmony to husbands and wives (Eph. 5:21–33), parents and children (Eph. 6:1–4), and masters and servants (Eph. 6:5–9), and he began with the admonition that each submit to the other (Eph. 5:21). Does this suggest that the children tell the parents what to do, or that the masters obey the servants? Of course not! Submission has nothing to do with the order of authority, but rather governs the operation of authority, how it is given and how it is received. Often Jesus tried to teach His disciples not to throw their weight around, or seek to become great at somebody else’s expense. Unfortunately, they failed to learn the lesson, and even at the Last Supper they were arguing over who was the greatest (Luke 22:24–27). When Jesus washed their feet, He taught them that the greatest is the person who uses his authority to build up people and not, like the Pharisees, to build up his authority and make himself important. We are to esteem others “more important than ourselves” (Rom. 12:10; Phil. 2:1–4). By nature, we want to promote ourselves, but the Holy Spirit enables us to submit ourselves.
保羅將和諧的原則應用於丈夫和妻子（弗 5:21-33）、父母和孩子（弗 6:1-4）以及主人和僕人（弗 6:5-9），他開始並告誡彼此順服（弗 5:21）。這是否意味著孩子們告訴父母該做什麼，或者主人服從僕人？當然不是！服從與權威的順序無關，而是支配著權威的運作，它是如何給予的，如何被接受。耶穌經常試圖教導他的門徒不要把自己的重擔放在心上，也不要試圖以犧牲他人為代價而變得偉大。不幸的是，他們沒有吸取教訓，甚至在最後的晚餐上，他們還在爭論誰是最大的（路加福音 22：24-27）。當耶穌洗他們的腳時，祂教導他們，最偉大的人是用自己的權柄來建立人，而不是像法利賽人那樣建立自己的權柄，使自己變得重要。我們要尊重他人“比自己更重要”（羅馬書 12:10；腓 2:1-4）。我們本性想提升自己，但聖靈使我們能夠順服自己。
 
As you study Paul’s words to husbands and wives, remember that he was writing to believers. He was nowhere suggesting that women are inferior to men, or that all women must be in subjection to all men in every situation. The fact that he uses Christ and the church as his illustration is evidence that he has the Christian home in mind.
當你研究保羅對丈夫和妻子的話時，請記住他是在寫信給信徒。他並沒有暗示女人不如男人，或者說所有的女人在任何情況下都必須服從所有的男人。他以基督和教會為例證的事實證明他心中有基督徒的家。
 
Wives, submit yourselves (vv. 22–24). He gives two reasons for this command: the lordship of Christ (Eph. 5:22) and the headship of the man in Christ (Eph. 5:23). When the Christian wife submits herself to Christ and lets Him be the Lord of her life, she will have no difficulty submitting to her husband. This does not mean that she becomes a slave, for the husband is also to submit to Christ. And if both are living under the lordship of Christ, there can be only harmony. Headship is not dictatorship. “Each for the other, both for the Lord.” The Christian husband and wife should pray together and spend time in the Word, so that they might know God’s will for their individual lives and for their home. Most of the marital conflicts I have dealt with as a pastor have stemmed from failure of the husband and/or wife to submit to Christ, spend time in His Word, and seek to do His will each day.
妻子們，你們要順服（22-24 節）。他給出了這個命令的兩個原因：基督的主權（弗 5:22）和在基督裡的人的元首（弗 5:23）。當基督徒妻子順服基督並讓祂作她生命的主時，她順服丈夫就沒有困難了。這並不意味著她成為奴隸，因為丈夫也要順服基督。如果兩者都生活在基督的統治之下，那麼就只能和諧。領導不是獨裁。 “彼此為對方，都為主。”基督徒夫妻應該一起禱告，花時間在聖經上，好讓他們知道上帝對他們個人生活和家庭的旨意。作為牧師，我處理過的大多數婚姻衝突都源於丈夫和/或妻子未能順服基督、花時間在祂的話語上、每天都努力遵行祂的旨意。
 
This explains why a Christian should marry a Christian and not become “unequally yoked together” with an unbeliever (2 Cor. 6:14–18). If the Christian is submitted to Christ, he will not try to establish a home that disobeys the Word of God. Such a home invites civil war from the beginning. But something else is important. The Christian couple must be careful to submit to Christ’s lordship even before they are married. Unless the couple prays together and sincerely seeks God’s will in His Word, their marriage begins on a weak foundation. Sins committed before marriage (“We’re Christians—we can get away with this!”) have a way of causing problems after marriage. Certainly God is able to forgive, but something very precious is lost just the same. Dr. William Culbertson, former president of Moody Bible Institute, used to warn about “the sad consequences of forgiven sins,” and engaged Christian couples need to take that warning to heart.
這解釋了為什麼基督徒應該與基督徒結婚，而不是與非信徒“同負一軛”（林後 6：14-18）。如果基督徒順服基督，他就不會試圖建立一個違背上帝話語的家庭。這樣的家從一開始就招致內戰。但還有一點很重要。基督徒夫婦甚至在結婚之前就必須小心地順服基督的主權。除非這對夫婦一起祈禱並真誠地在上帝的話語中尋求上帝的旨意，否則他們的婚姻就會建立在一個薄弱的基礎上。婚前所犯的罪（“我們是基督徒   — 我們可以逃脫懲罰！”）有辦法在婚後引發問題。上帝當然能夠饒恕，但同樣也失去了一些非常寶貴的東西。穆迪聖經學院前任院長威廉·卡爾伯森博士曾經警告過“罪得赦免的悲慘後果”，訂婚的基督徒夫婦需要牢記這一警告。

Husbands, love your wives (vv. 25–33). Paul had much more to say to the Christian husbands than to the wives. He set for them a very high standard: Love your wives “even as Christ also loved the church.” Paul was lifting married love to the highest level possible, for he saw in the Christian home an illustration of the relationship between Christ and the church. God established marriage for many reasons. For one thing, it meets man’s emotional needs. “It is not good that the man should be alone” (Gen. 2:18). Marriage also has a social purpose in the bearing of children to continue the race (Gen. 1:28). Paul indicated a physical purpose for marriage—to help man and woman fulfill the normal desires given them by God (1 Cor. 7:1–3). But in Ephesians 5, Paul indicated also a spiritual purpose in marriage, as the husband and wife experience with each other the submission and the love of Christ (Eph. 5:22–33).
丈夫們，要愛你們的妻子（25-33 節）。保羅對基督徒丈夫有更多的話要對妻子說。他為他們設立了一個非常高的標準：“愛你們的妻子，就像基督愛教會一樣”。保羅將婚姻之愛提升到了最高水平，因為他在基督徒家庭中看到了基督與教會之間關係的例證。上帝建立婚姻的原因有很多。一方面，它滿足了人的情感需求。 “那人獨居不好”（創世記 2:18）。婚姻在生育孩子以繼續比賽方面也具有社會目的（創世記 1:28）。保羅指出婚姻的一個生理目的   — 幫助男人和女人實現上帝賦予他們的正常願望（林前 7:1-3）。但在以弗所書第 5 章中，保羅也指出了婚姻的屬靈目的，因為丈夫和妻子彼此經歷基督的順服和愛（弗 5:22-33）。

If the husband makes Christ’s love for the church the pattern for loving his wife, then he will love her sacrificially (Eph. 5:25). Christ gave Himself for the church, so the husband, in love, gives himself for his wife. Jacob so loved Rachel that he sacrificially worked fourteen years to win her. True Christian love “seeketh not her own” (1 Cor. 13:5)—it is not selfish. If a husband is submitted to Christ and filled with the Spirit, his sacrificial love will willingly pay a price that she might be able to serve Christ in the home and glorify Him.
如果丈夫以基督對教會的愛作為愛妻子的模式，那麼他就會犧牲地愛她（弗 5:25）。基督為教會捨己，所以丈夫在愛中為妻子捨己。雅各如此愛瑞秋，以至於他犧牲了十四年來贏得她。真正的基督徒之愛“不求自己的”（林前 13:5）— 它不是自私的。如果丈夫順服基督並被聖靈充滿，他犧牲的愛會心甘情願地付出代價，使她能夠在家中侍奉基督並榮耀祂。

The husband’s love will also be a sanctifying love (Eph. 5:26–27). The word sanctify means “to set apart.” In the marriage ceremony, the husband is set apart to belong to the wife, and the wife is set apart to belong to the husband. Any interference with this God-given arrangement is sin. Today, Christ is cleansing His church through the ministry of His Word (John 15:3; 17:17). The love of the husband for his wife ought to be cleansing her (and him) so that both are becoming more like Christ. Even their physical relationship should be so controlled by God that it becomes a means of spiritual enrichment as well as personal enjoyment (1 Cor. 7:3–5). The husband is not to “use” his wife for his own pleasure, but rather is to show the kind of love that is mutually rewarding and sanctifying. The marriage experience is one of constant growth when Christ is the Lord of the home. Love always enlarges and enriches, while selfishness does just the opposite.
丈夫的愛也是成聖的愛（弗 5:26-27）。成聖這個詞的意思是“分別出來”。在結婚典禮上，分夫歸妻，分妻歸夫。對這種上帝賜予的安排的任何干涉都是罪。今天，基督正在通過他的話語的事工來潔淨他祂的教會（約翰福音 15：3；17：17）。丈夫對妻子的愛應該淨化她（和他），使兩者都變得更像基督。甚至他們的身體關係也應該受到上帝的控制，使其成為一種屬靈充實和個人享受的方式（林前 7：3-5）。丈夫不是為了自己的快樂而“使用”妻子，而是要表現出那種互惠互利和成聖的愛。當基督是家庭的主宰時，婚姻經歷是一種不斷成長的經歷。愛總是擴大和豐富，而自私則相反。
 
The church today is not perfect; it has spots and wrinkles. Spots are caused by defilement on the outside, while wrinkles are caused by decay on the inside. Because the church becomes defiled by the world, it needs constant cleansing, and the Word of God is the cleansing agent. “Keep yourselves unspotted from the world” (James 1:27). Strictly speaking, there should be no wrinkles in the church, because wrinkles are evidence of old age and internal decay. As the church is nourished by the Word, these wrinkles ought to disappear. Like a beautiful bride, the church ought to be clean and youthful, which is possible through the Spirit of God using the Word of God. One day the church will be presented in heaven “a glorious church” at the coming of Jesus Christ (Jude 24).
今天的教會並不完美；它有斑點和皺紋。斑點是外在的污穢造成的，皺紋是由內在的腐爛造成的。因為教會被世界玷污了，它需要不斷的潔淨，而上帝的話語是潔淨的媒介。 “要保守自己不沾染世俗”（雅各書 1:27）。嚴格來說，教堂裡應該沒有皺紋，因為皺紋是衰老和內部腐爛的證據。當教會被聖言滋養時，這些皺紋應該消失。像美麗的新娘一樣，教會應該是乾淨和年輕的，這可以通過使用祂的話語的神聖的靈來實現。有一天，當耶穌基督降臨時，教會將在天上成為“榮耀的教會”（猶大書 24）。
 
The husband’s love for his wife should be sacrificial and sanctifying, but it should also be satisfying (Eph. 5:28–30). In the marriage relationship, the husband and wife become “one flesh.” Therefore, whatever each does to the other, he or she does to himself or herself. It is a mutually satisfying experience. The man who loves his wife is actually loving his own body, since he and his wife are one flesh. As he loves her, he is nourishing her. Just as love is the circulatory system of the body of Christ (Eph. 4:16), so love is the nourishment of the home. How many people have confessed, “I am starved for love.” There should be no starvation for love in the Christian home, for the husband and wife should so love each other that their physical, emotional, and spiritual needs are met. If both are submitted to the Lord, and to each other, they will be so satisfied that they will not be tempted to look anywhere else for fulfillment.
丈夫對妻子的愛應該是犧牲和聖潔的，但也應該是令人滿意的（弗 5:28-30）。在婚姻關係中，夫妻成為“一體”。因此，無論每個人對對方做什麼，他或她都會對自己做。這是一種雙方都滿意的體驗。愛妻子的男人其實是愛自己的身體，因為他和妻子是一體的。因為他愛她，所以他在滋養她。正如愛是基督身體的循環系統（弗 4:16），愛是家庭的滋養。有多少人坦白，“我渴望愛情。”在基督徒家庭中不應該缺乏愛，因為丈夫和妻子應該彼此相愛，以滿足他們身體、情感和精神上的需要。如果雙方都順服於主，並且彼此順服，他們就會非常滿意，不會被誘惑去別處尋求滿足。
 
Our Christian homes are to be pictures of Christ’s relationship to His church. Each believer is a member of Christ’s body, and each believer is to help nourish the body in love (Eph. 4:16). We are one with Christ. The church is His body and His bride, and the Christian home is a divinely ordained illustration of this relationship. This certainly makes marriage a serious matter.
我們的基督徒家庭要成為基督與祂教會關係的圖畫。每個信徒都是基督身體的一員，每個信徒都應該用愛來滋養身體（弗 4:16）。我們與基督是一。教會是祂的身體和新娘，而基督徒的家則是上帝命定的這種關係的例證。這無疑使婚姻成為一件嚴肅的事情。
 
Paul referred to the creation of Eve and the forming of the first home (Gen. 2:18–24). Adam had to give part of himself in order to get a bride, but Christ gave all of Himself to purchase His bride at the cross. God opened Adam’s side, but sinful men pierced Christ’s side. So united are a husband and wife that they are “one flesh.” Their union is even closer than that of parents and children. The believer’s union with Christ is even closer and, unlike human marriage, will last for all eternity. Paul closed with a final admonition that the husband love his wife and that the wife reverence (respect) her husband, both of which require the power of the Holy Spirit.
保羅提到了夏娃的創造和第一個家的形成（創世記 2:18-24）。亞當必須獻出自己的一部分才能得到新娘，但基督卻將自己的全部獻給了十字架上的新娘。上帝打開了亞當的一側，但罪人刺穿了基督的一側。夫妻如此團結，以至於他們是“一體的”。他們的結合甚至比父母和孩子的結合更緊密。信徒與基督的結合更加緊密，並且與人類婚姻不同，會持續到永恆。保羅最後告誡丈夫愛他的妻子，妻子敬畏（尊重）她的丈夫，這兩者都需要聖靈的能力。
 
If Christian husbands and wives have the power of the Spirit to enable them, and the example of Christ to encourage them, why do too many Christian marriages fail? Somebody is out of the will of God. Just because two Christians know each other and get along together does not mean they are supposed to get married. In fact, not every believer is supposed to marry. It is sometimes God’s will for a Christian to remain single (Matt. 19:12; 1 Cor. 7:7–9). It is wrong for a believer to marry an unbeliever, but it is also wrong for two Christians to marry out of the will of God.
如果基督徒夫妻有聖靈的能力扶持，有基督的榜樣鼓勵他們，為什麼會有太多基督徒婚姻失敗？有些人是出於上帝的旨意。僅僅因為兩個基督徒彼此認識並相處融洽，並不意味著他們應該結婚。事實上，並不是每個信徒都應該結婚。有時，上帝的旨意是讓基督徒保持單身（馬太福音 19:12；林前書 7:7-9）。信徒與非信徒結婚是錯誤的，但兩個基督徒不是出於上帝的旨意而結婚也是錯誤的。
 
But even if two Christians marry in the will of God, they must stay in God’s will if their home is to be the creative fellowship God wants it to be. “The fruit of the Spirit is love” (Gal. 5:22), and unless both husband and wife are walking in the Spirit they cannot share the love of Christ, the love that is so beautifully described in 1 Corinthians 13. The root of most marital problems is sin, and the root of all sin is selfishness. Submission to Christ and to one another is the only way to overcome selfishness, for when we submit, the Holy Spirit can fill us and enable us to love one another in a sacrificial, sanctifying, satisfying way—the way Christ loves the church.
但是，即使兩個基督徒按照上帝的旨意結婚，如果他們的家要成為上帝希望的創造性團契，他們也必須留在上帝的旨意中。 “聖靈所結的果子就是愛”（加拉太書 5:22），除非丈夫和妻子都在聖靈中行事，否則他們就無法分享基督的愛，哥林多前書 13 章對這種愛進行如此美妙的描述。根源大多數婚姻問題都是罪，而所有罪的根源是自私。順服基督並彼此順服是克服自私的唯一方法，因為當我們順服時，聖靈可以充滿我們，使我們能夠以一種犧牲、成聖、令人滿意的方式彼此相愛   — 就像基督愛教會的方式。

To experience the fullness of the Spirit a person must first possess the Spirit—be a Christian. Then there must be a sincere desire to glorify Christ, since this is why the Holy Spirit was given (John 16:14). We do not use the Holy Spirit; He uses us. There must be a deep thirst for God’s fullness, a confession that we cannot do His will apart from His power. We must claim the promise of John 7:37–39: “If any man thirst, let him come unto me, and drink!” By faith yield yourself to Christ; by faith ask Him for the fullness of the Spirit. By faith receive. When you find yourself joyful, thankful, and submissive, you will know that God has answered.
要經歷聖靈的豐滿，人必須首先擁有聖靈   — 成為基督徒。然後必須真誠地渴望榮耀基督，因為這就是賜予聖靈的原因（約翰福音 16:14）。我們不能使用聖靈；而是祂使用我們。必須深切渴慕祂的豐滿，承認離開了上帝的能力，我們就無法遵行祂的旨意。我們必須承認約翰福音 7：37-39 的應許：“人若渴了，可以到我這裡來喝！”憑著信心將自己交給基督；憑著信心祈求聖靈的充滿。憑著信心來接受祂。當你發現自己喜樂、感恩和順服時，你就會知道上帝已經回答了。

One more important factor should be considered. The Spirit of God uses the Word of God to work in our lives. Read Colossians 3:16—4:1 and you will see a parallel to our Ephesians passage. And you will note that to be filled with the Word of God produces joy, thanksgiving, and submission. In other words, when you are controlled by the Word of God, you are filled with the Spirit of God. Not only husbands and wives, but all Christians need to spend time daily letting the Word of Christ dwell in them richly, for then the Spirit of God can work in our lives to make us joyful, thankful, and submissive. And this means heaven in the home—or wherever God may put us.
應該考慮一個更重要的因素。上帝的靈使用上帝的話語在我們的生活中工作。閱讀歌羅西書 3:16-4:1，你會看到與我們以弗所書相似的段落。你會注意到被祂的話語充滿會產生喜樂、感恩和順服。換句話說，當你被祂的話控制時，你就會被神的靈充滿。不僅丈夫和妻子，所有基督徒都需要每天花時間讓基督的話語豐豐富富地住在他們裡面，因為這樣上帝的靈就會在我們的生活中工作，使我們喜樂、感恩和順服。這意味著天堂在你家中   — 或上帝可能安置天堂在我們的任何地方。

 

1529 英翻中(以弗所十章) IMITATING OUR FATHER 效法我們的天父 23/03/2026

1529 英翻中(以弗所十章)       IMITATING OUR FATHER      效法我們的天父          23/03/2026

CHAPTER TEN                    IMITATING OUR FATHER                       Ephesians 5:1–17
第十章                                    效法我們的天父                                           以弗所書 5:1-17
 
The word followers in Ephesians 5:1 is the word mimics, so that the verse can be translated “Be ye imitators of God as beloved children.” This sets the theme for the section. Paul was simply arguing that children are like their parents, a fact that can be both encouraging and embarrassing to those of us who have children. Have you ever seen a child sitting in the front seat of an automobile, trying to drive like his father! Or walking behind him, pretending to mow the lawn? Or, sad to say, imitating Dad smoking a cigarette or taking a drink of alcohol? Children probably learn more by watching and imitating than any other way.
以弗所書 5:1 中的跟隨者這個詞是 "模仿"，所以這節經文可以翻譯成“你們要效法天父上帝，像祂親愛的兒子一樣”。這樣就設置該部分的主題。保羅只是在爭辯說孩子就像他們的親生父母，這對我們這些有孩子的人來說既令人鼓舞又令人尷尬。你有沒有見過一個孩子坐在汽車的前座上，試圖像他父親一樣開車！還是走在他身後，假裝修剪草坪？或者，傷心地說，模仿爸爸抽著煙或喝酒的樣式？孩子們可能通過觀察和模仿比用任何其他方法學到更多。
 
If we are the children of God, then we ought to imitate our Father. This is the basis for the three admonitions in this section. God is love (1 John 4:8); therefore, “walk in love” (Eph. 5:1–2). God is light (1 John 1:5); therefore, walk as children of light (Eph. 5:3–14). God is truth (1 John 5:6); therefore, walk in wisdom (Eph. 5:15–17). Of course, each of these “walks” is a part of Paul’s exhortation to “walk in purity.”
如果我們是上帝的兒女，那麼我們就應該效法我們地上的父親。這是本節中三個警告的基礎。上帝就是愛（約翰一書 4:8）；因此，“在愛中行事為人”（弗 5:1-2）。上帝是光（約翰一書 1:5）；因此，要像光明之子一樣行事為人（弗 5:3-14）。上帝就是真理（約翰一書 5:6）；因此，要憑智慧而行（弗 5:15-17）。當然，這些“行事為人”中的每一個都是保羅勸勉“純潔行事為人”的一部分。

1.  Walk in Love (5:1–2)
1. 在愛中行事為人（5:1-2）

This admonition ties in with the last two verses of the previous chapter where Paul has warned us against bitterness and anger. It is tragic when these attitudes show up in the family of God. As a pastor, I have witnessed malice and bitterness in the lives of people as I have con[1]ducted funerals and even weddings. You would think that sharing the sorrow of losing a loved one, or sharing a joy of a marriage, would enable people to forgive past wrongs and try to get along with each other. But such is not the case. It takes a real love in the heart, for “charity [love] shall cover the multitude of sins” (1 Peter 4:8).
這個勸告與前一章的最後兩節經文有關，保羅警告我們要提防苦毒和憤怒。當這些態度出現在上帝的家中時，這是可悲的。作為牧師，我在主持葬禮甚至婚禮時親眼目睹了人們生活中的惡意和痛苦。你會認為，分享失去親人的悲傷，或分享婚姻的喜悅，會讓人們原諒過去的錯誤，並努力和對方相處。但事實並非如此。這需要內心真正的愛，因為“仁愛 [愛] 將遮蓋眾多的罪孽”（彼得前書 4:8）。
 
Paul gave several reasons why the Christian ought to walk in love.
保羅列舉了基督徒應該行在愛中的幾個理由。
 
He is God’s child. Having been born again through faith in Christ, he is therefore one of the “partakers of the divine nature” (2 Peter 1:4), and since “God is love” it is logical that God’s children will walk in love. When Paul encouraged his readers to “walk in love,” he was not asking them to do something that was foreign to the Christian life; for we have received a new nature that wants to express itself in love. The old nature is basically selfish, and for this reason builds walls and declares war. But the new nature is loving, and therefore builds bridges and proclaims peace.
他是上帝的孩子。由於對基督的信仰而重生，因此他是“與神性有份的人”之一（彼得後書 1：4），並且由於“上帝就是愛”，上帝的孩子們行在愛中是合乎邏輯的。當保羅鼓勵他的讀者“行事為人”時，他並不是要他們做一些與基督徒生活格格不入的事情；因為我們已經接受了一種想要在愛中表達自己的新天性。舊的本性基本上是自私的，為此築牆宣戰。但是新的天性自然是有愛的，因此會建立橋樑並宣告和平。

He is God’s beloved child. “Be ye imitators of God as beloved children.” Imagine, God speaks of us the same way He spoke of Jesus Christ: “This is my beloved Son” (Matt. 3:17). In fact, the Father loves us as He loves His Son (John 17:23). We are born into a loving relationship with the Father that ought to result in our showing love to Him by the way we live. What more could the Father do to express His love to us? Is it asking too much for us to “walk in love” to please Him?
他是上帝所愛的孩子。 “你們要效法祂，像親生父母心愛的孩子一樣。”想像一下，上帝以祂談論耶穌基督的方式談論我們：“這是我的愛子”（馬太福音 3:17）。事實上，天父愛我們就像祂愛祂的的兒子耶穌一樣（約翰福音 17:23）。我們生來就與天父建立了一種愛的關係，這應該導致我們通過我們的生活方式來表達對祂的愛。天父還能做些什麼來表達祂對我們的愛呢？我們“行在愛中”以取悅祂，這要求是否過分？
 
He was purchased with a great price. “Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13). But He laid down His life for His enemies (Rom. 5:10). Our love for Him is our response to His love for us. Paul compared Christ’s sacrifice on the cross to the Old Testament “sweet savor” sacrifices that were presented at the altar of the temple (Lev. 1:9, 13, 17; 2:9). The idea behind “sweet savor” is simply that the sacrifice is well pleasing to God. This does not suggest that God is pleased that sin demands death, and that His Son had to die to save lost sinners. Rather, it indicates that the death of Christ satisfies the holy law of God and therefore is acceptable and pleasing to the Father. The sweet-savor offerings are described in Leviticus 1–3: the burnt offering, the meal offering, and the peace offering. The burnt offering pictures Christ’s complete devotion to God; the meal offering, His perfection of character; and the peace offering, His making peace between sinners and God. Since the sin offering and the trespass offering (Lev. 4–5) picture Christ taking the place of the sinner, they are not considered “sweet-savor” offerings. Certainly nothing is beautiful about sin!
他被高價買下。 “人為朋友捨命，沒有比這更大的愛了”（約翰福音 15:13）。但他為他的敵人捨命（羅馬書 5:10）。我們對他的愛是我們對他對我們的愛的回應。保羅將基督在十字架上的獻祭與舊約獻在聖殿祭壇上的“馨香”獻祭進行了比較（利未記 1:9, 13, 17; 2:9）。 “甜蜜的味道”背後的想法很簡單，即祭品很討上帝的喜悅。這並不表示祂喜悅罪要求死亡，而祂的兒子必須死來拯救失喪的罪人。相反，基督的死表明滿足了上帝的神聖律法，因此是天父所悅納和喜悅的。利未記 1-3 章描述了香祭：燔祭、素祭和平安祭。燔祭描繪了基督對上帝的完全奉獻；素祭，祂完美的品格；和平安祭，祂使罪人與神和好。由於贖罪祭和贖愆祭（利未記 4-5）描繪了基督代替罪人的位置，因此這些祭不被視為“甜味”祭。當然，罪沒有什麼是美好的！

Paul began with “walk in love” because love is the fundamental factor in the Christian life. If we walk in love, we will not disobey God or injure men because “he that loveth another hath fulfilled the law” (Rom. 13:8). The Holy Spirit puts this love in our hearts (Rom. 5:5).
保羅以“在愛中行事為人”開始，因為愛是基督徒生活中的基本要素。如果我們行在愛中，我們就不會違背上帝或傷害人，因為“愛別人的就完全了律法”（羅馬書 13:8）。聖靈將這種愛放在我們心裡（羅馬書 5:5）。
 
2.  Walk As Children of Light (5:3–14)
2. 像光明之子一樣行事（5:3-14）
 
Since “God is light” and we are imitating our Father, then we should walk in the light and have nothing to do with the darkness of sin. Paul gave three descriptions of believers that prove his point.
既然“上帝就是光”，我們就是在效法我們的天父，那我們就該行在光中，與罪的黑暗無關。保羅對信徒的三個描述證明了他的觀點。
 
We are saints (vv. 3–4). That is, we are “set-apart ones” and no longer belong to the world of darkness around us. We have been “called out of darkness into his marvelous light” (1 Peter 2:9). It is beneath the dignity of a saint to indulge in the sins that belong to the world of darkness, some of which Paul named here. He warned us against the sexual sins (fornication, uncleanness) that were so prevalent in that day—and are prevalent today. Sad to say, these sins have invaded the homes of Christians and brought grief to local churches too. “Covetousness” may seem out of place next to fornication, but the two sins are but different  expressions of the same basic weakness of fallen nature—uncontrolled appetite. The fornicator and the covetous person each desire to satisfy the appetite by taking what does not belong to them. “The lust of the flesh and the lust of the eyes” (1 John 2:16) would describe these two sins. “Let there not be even a hint of these sins!” said Paul.                                                         我們是聖徒（3-4 節）。也就是說，我們是“分別為聖的人”，不再屬於我們周圍的黑暗世界。我們“被召出黑暗進入奇妙的光中”（彼得前書 2：9）。沉溺於屬於黑暗世界的罪惡是有失聖徒尊嚴的，保羅在這裡提到了其中的一些罪惡。他警告我們要提防當時盛行的性罪（淫亂、不潔）— 今天也盛行。可悲的是，這些罪已經侵入基督徒的家庭和所帶來了當地教會的悲痛。 “貪婪”似乎與淫亂不相稱，但這兩種罪只不過是墮落本性的同一基本弱點   — 不受控制的食慾   — 的不同表現。淫亂的和貪婪的人都想拿不屬於自己的東西來滿足食慾。 “肉體的情慾和眼目的情慾”（約翰一書 2:16）將描述這兩種罪。 保羅說,“讓這些罪孽對我們連一絲痕跡都沒有！”。

In Ephesians 5:4 he warned against sins of the tongue, which, of course, are really sins of the heart. It is not difficult to see the relationship between the sins named in Ephesians 5:3 and those in Ephesians 5:4. People who have base appetites usually cultivate a base kind of speech and humor, and often people who want to commit sexual sins, or have committed them, enjoy jesting about them. Two indications of a person’s character are what makes him laugh and what makes him weep. The saint of God sees nothing humorous in obscene language or jests. “Foolish talking” does not mean innocent humor but rather senseless conversation that cheapens the man and does not edify or minister grace to the hearers (Eph. 4:29). Paul was not condemning small talk because much conversation falls into that classification. He was condemning foolish talk that accomplishes no good purpose.
在以弗所書 5章4節 中，他警告說要提防舌頭的罪，當然，這實際上是心裡的罪。不難看出以弗所書 5章3節中提到的罪與以弗所書 5章4節 中提到的罪之間的關係。食慾低下的人通常會培養出一種低級的言語和幽默，而那些想要犯下性罪或已經犯下性罪的人，往往喜歡拿它們開玩笑。一個人性格的兩個標誌是什麼讓他笑，什麼讓他哭。上帝的聖徒在淫穢語言或玩笑中看不到任何幽默。 “胡言亂語”並不是指天真的幽默，而是指使別人貶低他的無意義談話，並且不會造就或施恩給聽眾（弗 4:29）。保羅並不是在譴責閒聊，因為很多談話都屬於這一類。他譴責沒有任何好處的愚蠢言論。

Jesting is a translation of a word that means “able to turn easily.” This suggests a certain kind of conversationalist who can turn any statement into a coarse jest. The gift of wit is a blessing, but when it is attached to a filthy mind or a base motive, it becomes a curse. There are quick-witted people who can pollute any conversation with jests that are always inconvenient (out of place). How much better it is for us to be quick to give thanks! This is certainly the best way to give glory to God and keep the conversation pure.
Jesting 翻譯的意思是“能夠輕鬆轉身”。這表明某種健談者可以將任何陳述變成粗俗的玩笑。智慧的禮物是一種祝福，但當它附著在骯髒的頭腦或卑鄙的動機上時，它就會變成一種詛咒。有些機智的人可以用總是不方便（不合適）的笑話來破壞任何對話。我們若能快點道謝，那該多好！這當然是榮耀上帝並保持談話純潔的最佳方式。
 
A Christian woman attended an anniversary dinner in honor of a friend, not knowing that there would be a program of low comedy following the meal. The socalled comedian tried to entertain the crowd with coarse humor that degraded everything that the Christian guest held to be sacred and honorable. At one point in the program, the comedian’s throat became dry. “Please bring me a glass of water,” he called to a waiter.
一位基督徒婦女參加了一個紀念朋友的結婚周年晚宴，不知道飯後會有一個低級喜劇節目。這位所謂的喜劇演員試圖用粗俗的幽默來取悅觀眾，這種幽默貶低了基督徒客人認為神聖和尊貴的一切。在節目中的某個時刻，喜劇演員的喉嚨變得乾燥。 “請給我倒杯水，”他對服務員喊道。
 
At that point the Christian woman added, “And bring a toothbrush and a bar of soap with it!” To be sure, soap in the mouth will never cleanse the conversation, but she made her point.
 這時，這位基督徒女士補充說：“帶上牙刷和一塊肥皂！”肯定的是，嘴裡的肥皂永遠不會淨化談話，但她提出了自己的觀點。
 
Christians who have God’s Word in their hearts (Col. 3:16) will always season their speech with salt (Col. 4:6), for grace in the heart means grace on the lips.
心中有上帝話語的基督徒（西 3:16）總是用鹽調味（西 4:6），因為心中的恩典意味著嘴上的恩典。
 
We are kings (vv. 5–6). When we trusted Christ, we entered into the kingdom of God (John 3:3), but we are also awaiting the full revelation of His kingdom when He returns (2 Tim. 4:1). Paul made it clear that people who deliberately and persistently live in sin will not share in God’s kingdom. “They which practice such things shall not inherit the kingdom of God” (Gal. 5:21, literal translation). “Whoremonger” is a translation of the Greek word pornos, from which we get our word pornography, and it means “one who practices fornication—illicit sex.” The morally unclean and the covetous will join the fornicator in judgment. Paul equated covetousness with idolatry, for it is the worship of something other than God. These warnings deal with the habitual practice of sin, and not the occasional act of sin. David committed adultery, yet God forgave him and one day took him to heaven. Certainly David was disciplined for his sin, but he was not rejected by God.
我們是君王（5-6 節）。當我們相信基督時，我們就進入了神的國度（約翰福音 3:3），但我們也在等待他再來時他國度的完全啟示（提後書 4:1）。保羅明確表示，故意和頑固地生活在罪中的人不會分享上帝的國度。 “行這樣事的人必不能承受祂的國”（加拉太書 5:21，直譯）。 “Whoremonger”是希臘語pornos 的翻譯，我們從這個詞得到pornography，它的意思是“行淫的人   — 非法性行為”。道德上的污穢和貪婪的人會加入淫亂者的審判。保羅將貪婪與拜偶像等同起來，因為它是對上帝以外的事物的敬拜。這些警告是針對習慣性的犯罪行為，而不是偶爾的犯罪行為。大衛犯了姦淫，但上帝原諒了他，有一天帶他上天堂。大衛當然為他的罪受了管教，但他並沒有被上帝棄絕.

In Paul’s day, there were false Christians who argued that believers could live in sin and get away with it. These deceivers had many arguments to convince ignorant Christians that they could sin repeatedly and still enter God’s kingdom. “You were saved by grace!” they argued. “Therefore go ahead and sin that God’s grace might abound!”  Paul answered that foolish argument in Romans 6. “Sin in the life of a believer is different from sin in the life of an unsaved person!” Yes — it’s worse! God judges sin no matter where He finds it, and He does not want to find it in the life of one of His own children. I personally believe that no true Christian can ever be lost, but he will prove the reality of his faith by an obedient life.
在保羅的時代，有假基督徒爭辯說信徒可以活在罪中並逃脫懲罰。這些騙子有很多論據讓無知的基督徒相信他們可以反复犯罪，仍然可以進入上帝的國度。 “你得救了！”他們爭論。 “所以去犯罪吧，好讓祂的恩典比比皆是！”保羅在羅馬書 6 中回答了這個愚蠢的論點。“信徒生命中的罪與未得救之人生命中的罪不同！”是的 — 更糟！上帝無論在哪裡發現罪都會審判它，而且祂不想在祂自己的一個孩​​子的生活中找到它。我個人相信，沒有一個真正的基督徒永遠不會迷失，但他會以順服的生活來證明他信仰的實存。

There are many professors who are not possessors (Matt. 7:21–23). A Christian is not sinless, but he does sin less—and less—and less! The Christian is a king, and it is beneath his dignity to indulge in the practices of the lost world that is outside the kingdom of God.
有許多教授不是擁有者（馬太福音 7:21-23）。基督徒並非無罪，但他犯罪的次數越來越少 — 越來越少 — 而且越來越少！基督徒是君王，沉迷於上帝國度之外的失喪世界的做法有損於祂的尊嚴。

We are light (vv. 7–14). This figure is the main thrust of the passage, for Paul was admonishing his readers to “walk as children of light.” You will want to read 2 Corinthians 6:14—7:1 for a parallel passage that explains the contrasts that exist between the child of God and the unsaved person. Paul did not say that we were “in the darkness,” but that we “were darkness.” Now that we are saved, “what communion hath light with darkness?” After all, light produces fruit, but the works of darkness are unfruitful as far as spiritual things are concerned. “For the fruit of the Spirit [or “the light”] is in all goodness and righteousness and truth.” It is impossible to be in darkness and light at the same time!
我們是光（7-14 節）。這個人物是這段經文的主旨，因為保羅告誡他的讀者要“像光明之子一樣行事”。您將需要閱讀哥林多前書 2 6:14-7:1 的平行段落，該段落解釋了上帝的孩子與未得救之人之間存在的對比。保羅沒有說我們“在黑暗中”，而是說我們“在黑暗中”。現在我們得救了，“光明與黑暗有什麼交通？”畢竟，光會結出果實，但就屬靈的事情而言，黑暗的工作是沒有結果的。 “因為聖靈[或‘光’]所結的果子在一切良善、公義和真理中。”不可能同時處於黑暗和光明中！
 
The light produces “goodness,” one manifestation of the fruit of the Spirit (Gal. 5:22). Goodness is “love in action.” Righteousness means rightness of character before God and rightness of actions before men. Both of these qualities are based on truth, which is conformity to the Word and will of God. Jesus had much to say about light and darkness. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matt. 5:16). “Everyone that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God” (John 3:20–21).
光產生“良善”，這是聖靈果子的一種表現（加拉太書 5:22）。善良是“愛在行動”。義是指在上帝面前品格的正確和在人面前的行為正確。這兩種品質都基於真理，即符合上帝的話語和旨意。關於光明與黑暗，耶穌有很多話要說。 “願你的光在人前照耀，使人看見你的善行，榮耀你在天上的父”（馬太福音 5:16）。 “凡作惡的都恨光，也不可就近光，免得他的行為受到責備。但行真理的必來就光，要顯明他的行為是靠神而行”（約翰福音3：20-21）。
 
To “walk as children of light” means to live before the eyes of God, not hiding anything. It is relatively easy to hide things from other people because they cannot see our hearts and minds, but “all things are naked and opened unto the eyes of him with whom we have to do” (Heb. 4:13). Every time I take a plane to a meeting, I must surrender myself and my luggage to a special inspection, and I am happy to do so, because this inspection helps to detect bombs. I have never been afraid to walk through the “detection tunnel” or have my luggage pass through the X-ray equipment, because I have nothing to hide.
“像光明之子一樣行事”意味著活在上帝的眼前，不隱瞞任何事。向別人隱瞞事情相對容易，因為他們看不到我們的心思意念，但“凡事在與我們有關係的主眼前，都是赤露敞開的”（希伯來書 4:13）。每次坐飛機去開會，我都必須把自己和行李交給特別檢查，我很高興這樣做，因為這種檢查有助於檢測炸彈。我從不害怕穿過“探測隧道”或讓我的行李穿過 X 光設備，因為我沒有什麼可隱藏的。
 
An author asked Charles Spurgeon for permission to write his life story, and the great preacher replied, “You may write my life in the skies—I have nothing to hide!”
一位作家請求查爾斯·司布真 (Charles Spurgeon) 允許寫下他的生平故事，這位偉大的傳教士回答說：“你可以在天空中書寫我的生平   — 我沒有什麼可隱瞞的！”

But walking “as children of light” also means revealing God’s light in our daily lives. By our character and conduct, we bring God’s light into a dark world. As God’s lights, we help others find their way to Christ. The mind of the unsaved person is blinded by Satan (2 Cor. 4:3–4) and by sin (Eph. 4:17–19). Only as we witness and share Christ can the light enter in. Just as a healthy person can assist the sickly, so a child of God can lead the lost out of darkness into God’s wonderful light.
但“作為光明之子”而行，也意味著在我們的日常生活中彰顯上帝的光。通過我們的品格和行為，我們將祂的光帶入了一個黑暗的世界。作為祂的光，我們幫助他人找到通往基督的道路。未得救之人的心智被撒旦（林後 4:3-4）和罪（弗 4:17-19）蒙蔽了雙眼。只有當我們見證並分享基督時，光才能進入。正如一個健康的人可以幫助生病的人一樣，上帝的孩子也可以帶領迷失的人走出黑暗，進入祂奇妙的光中。

Light reveals God; light produces fruit; but light also exposes what is wrong. No surgeon would willingly operate in darkness lest he make a false move and take a life. How could an artist paint a true picture in darkness? The light reveals the truth and exposes the true character of things. This explains why the unsaved person stays clear of the church and the Bible. God’s light reveals his true character, and the exposure is not very complimentary. As we Christians walk in light, we refuse to fellowship with the darkness, and we expose the dark things of sin for what they really are.
光顯示上帝；光產生果實；但光也暴露了什麼是錯誤的。沒有外科醫生會願意在黑暗中動手術，以免他做出錯誤的舉動並奪走生命。藝術家如何在黑暗中描繪出真實的畫面？光揭示了真相，暴露了事物的真實性質。這就解釋了為什麼未得救的人遠離教會和聖經。上帝的光顯露了祂的真面目，曝光不是很恭維。當我們基督徒行走在光明中時，我們拒絕與黑暗相交，我們揭露罪惡的黑暗事物的真實面目。

“I am come a light into the world,” said Jesus (John 12:46). He also said to His disciples, “Ye are the light of the world” (Matt. 5:14). When He was here on earth, the perfection of His character and conduct exposed the sinfulness of those around Him. This is one reason why the religious leaders hated Him and sought to destroy Him. “If I had not come and spoken unto them, they had not had sin, but now they have no cloak for their sin” (John 15:22). Just as a healthy person unconsciously exposes the handicaps and sicknesses of people he visits in a hospital, so the Christian exposes the darkness and sin around him just by living like a Christian. Paul told us to live balanced lives — positively, to walk in the light; negatively, to denounce and expose the wickedness of those in the darkness. It is not enough simply to expose the wickedness of those in the darkness. It is not enough simply to expose sin. We must also bear fruit.   耶穌說:“我是光來到世上，”（約翰福音 12:46）。耶穌還對門徒說：“你們是世上的光”（馬太福音 5:14）。當祂在地上時，耶穌完美的品格和行為暴露了祂周圍人的罪惡。這就是宗教領袖憎恨耶穌並試圖摧毀祂的原因之一。 “如果我沒有來對他們說話，他們就沒有罪，但現在他們的罪沒有外衣”（約翰福音 15:22）。就像一個健康的人在醫院裡會不自覺地暴露他所探訪的人的殘疾和疾病一樣，基督徒只要像基督徒一樣生活，就會暴露他周圍的黑暗和罪惡。保羅告訴我們要過平衡的生活 — 積極地，行在光中；消極地，譴責和揭露那些在黑暗中的邪惡。僅僅揭露那些在黑暗中的人的邪惡是不夠的。僅僅揭露罪是不夠的。我們也必須結出果實。

But Ephesians 5:12 gives us a caution. Be careful how you deal with the “unfruitful works of darkness.” The motto today seems to be “Tell it like it is!” And yet that can be a dangerous policy when it comes to exposing the filthy things of darkness, lest we unconsciously advertise and promote sin. Paul said, “It is a shame even to speak of those things” (Eph. 6:12). Some preachers enjoy reveling in the sensational, so much so that their sermons excite appetites and give to the innocent more information than they need. “But yet I would have you wise unto that which is good, and simple concerning evil” (Rom. 16:19).
但是以弗所書 5章12節給了我們一個警告。小心處理“黑暗無益的工作”。今天的座右銘似乎是“照原樣講！”然而，當涉及到揭露黑暗的骯髒事物時，這可能是一個危險的政策，以免我們無意識地宣傳和宣揚罪惡。保羅說：“論到這些事，也是可恥的”（弗 6:12）。一些傳道人喜歡陶醉在聳人聽聞的事情中，以至於他們的講道激發了食慾，並為無辜的人提供了比他們需要的更多的信息。 “但我要你善待善事，愚昧惡事”（羅馬書 16:19）。

I recall a friend in youth work who felt it necessary to read all that the teenagers were reading “in order to understand them better,” and it so polluted his mind that he himself fell into sin. It is not necessary for the believer to perform an autopsy on a rotting corpse to expose its rottenness. All he has to do is turn on the light! “For whatsoever doth make manifest is light” (Eph. 5:13).
我記得一位從事青年工作的朋友覺得有必要閱讀青少年正在閱讀書的所有內容，“以便更好地理解他們”，這污染了他的思想，以至於他自己也陷入了罪中。信徒不必對腐爛的屍體進行屍檢以暴露其腐爛程度。他所要做的就是打開燈！ “因為凡顯明的都是光”（弗 5:13）。
 
When you think of light, you think of waking up to a new day, and Paul presented this picture (Eph. 5:14), paraphrasing Isaiah 60:1. You have the same image in Romans 13:11–13 and 1 Thessalonians 5:1–10. That Easter morning, when Christ arose from the dead, was the dawning of a new day for the world. Christians are not sleeping in sin and death. We have been raised from the dead through faith in Him. The darkness of the graveyard is past, and we are now walking in the light of salvation. Salvation is the beginning of a new day, and we ought to live as those who belong to the light, not to the darkness. “Lazarus, come forth!”
當你想到光時，你會想到醒來迎接新的一天，保羅展示了這張圖片（弗 5:14），轉述了以賽亞書 60:1。你在羅馬書 13:11-13 和帖撒羅尼迦前書 5:1-10 中有相同的形象。那個複活節早晨，當基督從死裡復活時，是世界新一天的曙光。基督徒並沒有在罪和死亡中沉睡。我們因信祂而從死裡復活。墓地的黑暗已經過去，我們現在走在救恩的光中。救恩是新一天的開始，我們應該像屬於光明的人一樣生活，而不是屬於黑暗的人。 “拉撒路，出來！”
 
The believer has no business in the darkness. He is a saint, which means he is a partaker “of the inheritance of the saints in light” (Col. 1:12). He is a king, because he has been delivered “from the power of darkness” and has been translated “into the kingdom of his dear Son” (Col. 1:13). He is “light in the Lord” (Eph. 5:8).
信徒在黑暗中無事可做。他是一位聖徒，這意味著他“在聖徒的光中承受了基業”（西1:12）。他是一位君王，因為他已“脫離黑暗的權勢”，被翻譯“進入他愛子的國度”（西1:13）。他是“主裡的光”（弗 5:8）。
 
3.  Walk in Wisdom (5:15–17)
3. 行在智慧中（5:15-17）
 
Circumspect comes from two Latin words that mean “looking around.” The Greek word carries the idea of precision and accuracy. “See that you walk carefully, with exactness” is the meaning. The opposite would be walking carelessly and without proper guidance and forethought. We cannot leave the Christian life to chance. We must make wise decisions and seek to do the will of God.
Circumspect 來自兩個拉丁詞，意思是“環顧四周”。這個希臘詞帶有精確和準確的意思。 “小心行事，踏踏實實”就是這個意思。相反的則是粗心大意，沒有適當的指導和深謀遠慮。我們不能把基督徒的生活留給機會。我們必須做出明智的決定，並努力去遵行上帝的旨意。
 
Ephesians 5:14–15 are related to these verses. Paul appeared to be saying, “Don’t walk in your sleep! Wake up! Open your eyes! Make the most of the day!” It is sad to see many professed Christians drift through life like sleepwalkers, never really making the most of opportunities to live for Christ and serve Him. Paul presented several reasons why we should be accurate and careful in our walk.
以弗所書 5章14-15兩節與這些經文有關。保羅似乎在說：“不要在睡夢中行走！醒來！張開你的眼睛！充分利用這一天！”這是可悲的看到，通過生活中的許多自稱是基督徒的漂移像夢遊者，從來沒有真正充分利用的機會，為基督而活並為他服務。保羅提出了幾個為什麼我們在走路時應該準確和小心的原因。

It is a mark of wisdom (v. 15). Only a fool drifts with the wind and tide. A wise man marks out his course, sets his sails, and guides the rudder until he reaches his destination. When a man wants to build a house, he first draws his plans so he knows what he is doing. Yet, how many Christians plan their days so that they use their opportunities wisely? True, we cannot know what a day may bring forth (James 4:13–17). But it is also true that a planned life can better deal with unexpected events. Someone said, “When the pilot does not know what port he is heading for, no wind is the right wind.”
它是智慧的標誌（第 15 節）。只有傻瓜隨風而動。智者劃定航線，揚帆起航，掌舵直至到達目的地。當一個人想要蓋房子時，他首先畫出他的計劃，以便他知道他在做什麼。然而，有多少基督徒計劃他們的日子，以便明智地利用他們的機會？誠然，我們不知道一天會帶來什麼（雅各書 4：13-17）。但也確實如此，有計劃的生活才能更好地應對突發事件。有人說：“當航行員不知道他要去哪個港口時，沒有風就是合適的風。”
 
Life is short (v. 16a). “Buying up the opportu[1]nity—taking advantage of it.” An old Chinese adage says, “Opportunity has a forelock so you can seize it when you meet it. Once it is past, you cannot seize it again.” Our English word opportunity comes from the Latin and means “toward the port.” It suggests a ship taking advantage of the wind and tide to arrive safely in the harbor. The brevity of life is a strong argument for making the best use of the opportunities God gives us.
人生苦短（16 節）。 “買下機會   — 利用它。”中國有句老話：“機會有前額，遇上就可以抓住。過去了，就不能再抓住了。”我們的英語單詞機會來自拉丁語，意思是“朝向港口”。它暗示一艘船利用風和潮安全到達港口。生命的短暫是充分利用上帝給我們的機會的有力論據。

 
The days are evil (v. 16b). In Paul’s time, this meant that Roman persecution was on the way (1 Peter 4:12–19). How foolish to waste opportunities to win the lost, when soon those opportunities might be taken away by the advances of sin in society! If the days were evil when Paul wrote this letter, what must be their condition today?
日子是邪惡的（第 16 節後半段）。在保羅的時代，這意味著羅馬的迫害即將來臨（彼得前書 4：12-19）。浪費機會去贏得失去的人是多麼愚蠢，因為這些機會很快就會被社會中罪惡的發展所奪走！如果保羅寫這封信時的日子是邪惡的，那麼他們在今天的光景是什麼？
 
God has given us a mind (v. 17a). “Understanding” suggests using our minds to discover and do the will of God. Too many Christians have the idea that discovering God’s will is a mystical experience that rules out clear thinking. But this idea is wrong—and dangerous. We discover the will of God as He transforms the mind (Rom. 12:1–2); and this transformation is the result of the Word of God, prayer, meditation, and worship. If God gave you a mind, then He expects you to use it. This means that learning His will involves gathering facts, examining them, weighing them, and praying for His wisdom (James 1:5). God does not want us simply to know His will; He wants us to understand His will.
上帝給了我們思想（第 17節前半段）。 “理解”意味著用我們的思想去發現和遵行上帝的旨意。太多的基督徒認為發現上帝的旨意是一種神秘的體驗，排除了清晰的思考。但這個想法是錯誤的   — 而且是危險的。當上帝改變人心時，我們會發現祂的旨意（羅馬書 12:1-2）；這種轉變是祂的話語、禱告、默想和敬拜的結果。如果上帝給了你一個頭腦，那麼祂希望你使用它。這意味著學習祂的旨意包括收集事實，檢查它們，權衡它們，並祈求祂的智慧（雅各書 1:5）。上帝不希望我們僅僅知道祂的旨意；祂要我們明白這旨意。

God has a plan for our lives (v. 17b). Paul alluded to this plan (Eph. 2:10). If God saved me, He has a purpose for my life, and I should discover that purpose and then guide my life accordingly. He reveals His plan through His Word (Col. 1:9–10), His Spirit in our hearts (Col. 3:15), and the working of circumstances (Rom. 8:28). The Christian can walk carefully and accurately because he knows what God wants him to do. Like the builder following the blueprint, he accomplishes what the architect planned.
上帝對我們的生活有計劃（第 17 節後半段）。保羅提到了這個計劃（弗 2:10）。如果上帝拯救了我，祂對我的生活有一個目的，我應該發現那個目的，然後相應地引導我的生活。上帝通過祂的話語（西 1:9-10）、祂在我們心中的聖靈（西 3:15）和環境的運行（羅 8:28）揭示了祂的計劃。基督徒可以謹慎而準確地行走，因為他知道上帝要他做什麼。就像遵循藍圖的建造者一樣，祂完成了建築師的計劃。

This completes the section we have called “Walk in Purity.” The emphasis is on the new life as contrasted with the old life, imitating God and not the evil world around us. In the next section, “Walk in Harmony,” Paul deals with the relationships of life and shows how life in Christ can bring heaven to the home.
這完成了我們稱為“走在純潔中”的部分。重點是與舊生活形成對比的新生活，模仿上帝而不是我們周圍的邪惡世界。在下一部分“和諧相處”中，保羅處理生活中的關係，並說明在基督裡如何將天堂帶到家中.