1528 英翻中(以弗所九章) Take off the graveclother! 脫下埋葬衣服！ 22/03/2026
CHAPTER
NINE TAKE OFF THE
GRAVECLOTHES! Ephesians 4:17–32
第九章 脫下埋葬衣服！ 以弗所書 4：17-32
1:22 ). The fact that we have been
called in Christ (Eph. 1:18 )
ought to motivate us to walk in unity (Eph. 4:1–16). And the fact that we have
been raised from the dead (Eph. 2:1–10) should motivate us to walk in purity
(Eph. 4:17 —5:17 ), or, as Paul told the Romans,
“walk in newness of life” (Rom. 6:4). We are alive in Christ, not dead in sins;
therefore “put off the old man … and put on the new man (Eph. 4:22 , 24). Take off the graveclothes
and put on the grace-clothes!
聖經是為了被人遵守，而不是簡單的研究，這就是為什麼在以弗所書的後半部分經常重複使用這兩個詞“therefore 因此”和“wherefore作關係詞用, 意義為 '因此 ' 作疑問詞用, 意義為 '為何' ”（4:1,17,25；5:1,7） , 14, 17, 24)。保羅說：“這是基督為你所做的。現在，有鑑於此，這就是我們應該為基督做的事情。”我們要行道，而不是單單聽道（雅各書 1:22）。我們在基督裡蒙召（弗 1:18）這一事實應該激勵我們行道在合一中（弗 4:1-16）。我們從死裡復活的事實（弗 2:1-10）應該激勵我們行在純潔中（弗 4:17-5:17），或者，正如保羅告訴羅馬人的那樣，“走在新生”（羅馬書 6:4）。我們是活在基督裡，不是死在罪中；因此“脫去舊人……穿上新人”（弗 4:22、24）。脫下喪服，穿上恩衣！
1. The Admonition (4:17 –19)
1. 告誡（4:17-19）
There
are some negatives in the Christian life, and here is one of them: “Walk not as
other Gentiles walk.” The Christian is not to imitate the life of the unsaved
people around him. They are “dead in trespasses and sins” (Eph. 2:1), while he
has been raised from the dead and been given eternal life in Christ. Paul
explains the differences between the saved and the unsaved.
基督徒生活中有一些消極的一面，這裡是其中之一：“不要像其他外邦人那樣走路。”基督徒不可效法周圍未得救之人的生活。他們“死在過犯和罪惡中”（弗 2:1），而他已經從死裡復活，並在基督裡得到永生。保羅解釋了得救者和未得救者之間的區別。
To
begin with, Christians think differently from unsaved people. Note the emphasis
here on thinking: mind (Eph. 4:17 ,
23), understanding (Eph. 4:18 ),
ignorance (Eph. 4:18 ),
“learned Christ” (Eph. 4:20 ).
Salvation begins with repentance, which is a change of mind. The whole outlook
of a person changes when he trusts Christ, including his values, goals, and
interpretation of life. What is wrong with the mind of the unsaved person? For
one thing, his thinking is “vain” (futile). It leads to no substantial purpose.
Since he does not know God, he cannot truly understand the world around him,
nor can he understand himself. The sad story is told in Romans 1:21–25. Our world
today possesses a great deal of knowledge, but very little wisdom. Thoreau put
it beautifully when he said that we have “improved means to unimproved ends.”
首先，基督徒的想法與未得救的人不同。請注意這裡對思想的強調：心思（弗 4:17、23）、理解（弗 4:18）、無知（弗 4:18）、“學了基督”（弗 4:20）。救恩始於悔改，也就是心意的改變。當一個人相信基督時，他的整個觀點都會改變，包括他的價值觀、目標和對生活的解釋。未得救之人的心有什麼問題？一方面，他的想法是“徒勞的”（徒勞的）。它導致沒有實質性的目的。由於他不認識神，他無法真正了解周圍的世界，也無法了解自己。羅馬書 1:21-25 講述了這個悲傷的故事。我們今天的世界擁有大量的知識，但很少有智慧。梭羅說得很好，他說我們已經“改善了手段以達到未改善的目的”。
The
unsaved man’s thinking is futile because it is darkened. He thinks he is
enlightened because he rejects the Bible and believes the latest philosophies,
when in reality he is in the dark. “Professing themselves to be wise, they
become fools” (Rom. 1:22 ).
But they think they are wise. Satan has blinded the
minds of the unsaved (2 Cor. 4:3–6) because he does not want them to see the
truth in Jesus Christ. It is not simply that their eyes are blinded so they
cannot see, but that their minds are darkened so that they cannot think
straight about spiritual matters
未得救之人的思想是徒勞的，因為它是黑暗的。他認為自己開明是因為他拒絕聖經並相信最新的哲學，而實際上他是在黑暗中。 “自稱為聰明，反成了愚拙”（羅馬書 1:22）。但他們認為他們是明智的。撒旦蒙蔽了未得救之人的心智（2 Cor. 4:3-6），因為他不想讓他們看到耶穌基督裡的真理。不單單是眼睛瞎了看不見，而是心昏沉沉，不能正視屬靈的事。
Of
course, the unsaved man is dead because of this spiritual ignorance. The truth
and the life go together. If you believe God’s truth, then you receive God’s
life. But you would think that the unbeliever would do his utmost to get out of
his terrible spiritual plight. Alas, the hardness of his heart enslaves him. He
is “past feeling” because he has so given himself over to sin that sin controls
him. Read Romans 1:18 –32
for a vivid expansion of these three brief verses.
當然，未得救的人因為這種屬靈的無知而死了。真理與生活並存。如果你相信神的真理，那麼你就得著神的生命。但是你會認為不信者會竭盡全力擺脫他可怕的精神困境。唉，他的硬心奴役了他。他是“過去的感覺”，因為他已經把自己交給了罪，以至於罪控制了他。閱讀羅馬書 1：18-32，生動地擴展這三節簡短的經文。
The
Christian cannot pattern himself after the unsaved person, because the
Christian has experienced a miracle of being raised from the dead. His life is
not futile, but purposeful. His mind is filled with the light of God’s Word,
and his heart with the fullness of God’s life. He gives his body to God as an
instrument of righteousness (Rom. 6:13 ),
and not to sin for the satisfaction of his own selfish lusts. In every way, the
believer is different from the unbeliever, and therefore the admonition: “Walk
not.”
基督徒不能效法未得救的人，因為基督徒已經經歷了從死裡復活的奇蹟。他的生活不是徒勞的，而是有目的的。他的心思充滿神話語的光，他的心充滿神的生命。他將自己的身體獻給上帝作為公義的工具（羅馬書 6:13），而不是為了滿足自己的私慾而犯罪。信徒在各方面都與非信徒不同，因此告誡說：“不要走。”
2. The Argument (4:20 –24)
2. 論點（4:20-24）
Paul
reinforced his admonition with an argument from the spiritual experience of his
readers. Again the emphasis is on the mind, or the outlook, of the believer.
“But ye have not so learned Christ” (Eph. 4:20 ). He did not say “learned about Christ,” because it
is possible to learn about Christ and never be saved. To “learn Christ” means
to have a personal relationship to Christ so that you get to know Him better
each day. I can learn about Sir Winston Churchill because I own many of his
books and can secure books about his life. But I can never “learn him” because
he is dead. Jesus Christ is alive! Therefore, I can “learn Christ” through a
personal fellowship with Him.
保羅以讀者屬靈經驗的論據來強化他的勸告。再次強調信徒的思想或觀點。 “但你們學了基督，卻沒有這樣”（弗 4:20）。他沒有說“了解基督”，因為有可能了解基督而永遠不會得救。 “學習基督”意味著與基督建立個人關係，這樣你就可以每天更好地認識他。我可以了解溫斯頓·丘吉爾爵士，因為我擁有他的許多書，並且可以找到有關他生平的書籍。但我永遠無法“了解他”，因為他已經死了。耶穌基督還活著！因此，我可以通過與基督的個人交通來“學習基督”。
This
fellowship is based on the Word of God. I can be taught “the truth” as it is in
Jesus Christ. The better I understand the Word of God, the better I know the
Son of God, for the whole Bible is a revelation of the Lord Jesus Christ (Luke
24:27; John 5:39). The unsaved man is spiritually ignorant, while the Christian
is intelligent in the things of the Word. And the unsaved man does not know
Christ, while the believer grows in his personal knowledge of Christ day by
day. We have believed the truth; we have received the life; therefore, we will
walk “in the way” and not walk after the example of the unsaved world.
這種團契是基於神的話語。我可以被教導“真理”，因為它是在耶穌基督裡。我越了解神的話語，我就越了解神的兒子，因為整本聖經都是對主耶穌基督的啟示（路加福音 24:27；約翰福音 5:39）。未得救的人在屬靈上是無知的，而基督徒在聖經的事上卻是聰明的。未得救的人不認識基督，而信徒對基督的個人認識卻一天天增長。我們相信真理；我們得到了生命；因此，我們將“走在路上”，而不是效法未得救世界的榜樣。
But
this experience of salvation goes much deeper than this, for it has resulted in
a whole new position before God. The old man (the former life) has been put
away, and we can now walk in newness of life through Christ. Ephesians 4:22–24
is a summary of Romans 5—8, where Paul explained the believer’s identification
with Christ in death, burial, and resurrection. He also dealt with this in
Ephesians 2:4–6, as well as in Colossians 3. As Christians, we have not simply
changed our minds. We have totally changed our citizenship. We belong to God’s
“new creation” in Christ (2 Cor. 5:17 ),
and therefore, the ideas and desires of the old creation no longer should
control our lives.
但這種得救的經歷比這更深刻，因為它在神面前帶來了一個全新的地位。舊人（從前的生命）已經被除去，我們現在可以通過基督走在新的生命裡。以弗所書 4:22-24 是羅馬書 5-8 章的總結，保羅在那裡解釋了信徒在死亡、埋葬和復活中與基督的認同。他也在以弗所書 2：4-6 以及歌羅西書 3 中處理了這個問題。作為基督徒，我們並沒有簡單地改變主意。我們已經完全改變了我們的公民身份。我們屬於上帝在基督裡的“新造”（2 Cor. 5:17），因此，舊造的想法和願望不再應該控制我們的生活。
The
simplest illustration of this great truth is given in John 11, the resurrection
of Lazarus. Our Lord’s friend, Lazarus, had been in the grave four days when
Jesus and His disciples arrived at Bethany, and even Martha admitted that, by
now, the decaying body would smell (John 11:39). But Jesus spoke the word and
Lazarus came forth alive, an illustration of John 5:24. Notice our Lord’s next
words: “Loose him, and let him go” (John 11:44 ).
Take off the graveclothes! Lazarus no longer belonged to the old dominion of
death, for he was now alive. Why go about wearing graveclothes? Take off the
old and put on the new!
約翰福音 11 章，拉撒路的複活，給出了這個偉大真理的最簡單的例證。當耶穌和他的門徒到達伯大尼時，我們主的朋友拉撒路已經在墳墓里四天了，就連馬大也承認，現在腐爛的屍體會有氣味（約翰福音 11:39）。但耶穌說了這話，拉撒路就活著出來，這是約翰福音 5:24 的例證。請注意我們主接下來的話：“鬆開他，讓他去”（約翰福音 11:44）。脫下喪服！拉撒路不再屬於死亡的舊統治，因為他現在還活著。為什麼要穿墓服？脫掉舊的，穿上新的！
This
was Paul’s argument—you no longer belong to the old corruption of sin; you
belong to the new creation in Christ. Take off the graveclothes! How do we do
this? “Be renewed in the spirit of your mind” (Eph. 4:23 ). Conversion is a crisis that leads to a
process. Through Christ, once and for all, we have been given a new position in
His new creation, but day by day, we must by faith appropriate what He has
given us. The Word of God renews the mind as we surrender our all to Him (Rom. 17:17 ). As the mind understands the truth of
God’s Word, it is gradually transformed by the Spirit, and this renewal leads
to a changed life. Physically, you are what you eat, but spiritually, you are
what you think. “As he thinketh in his heart, so is he” (Prov. 23:7). This is
why it is important for us as Christians to spend time daily meditating on the
Word, praying, and fellowshipping with Christ.
這是保羅的論點——你不再屬於罪的舊腐化；你屬於在基督裡的新造。脫下喪服！我們如何做到這一點？ “心靈要更新”（弗 4:23）。轉換是導致過程的危機。通過基督，我們一勞永逸地在他的新創造中獲得了一個新的位置，但我們必須日復一日地憑著信心來取用他所賜給我們的。當我們將我們的一切交給祂時，神的話語就會更新我們的心思（羅馬書 12:1-2）。 “用你的真理使他們成聖：你的話就是真理”（約翰福音 17:17）。當心思明白神話語的真理時，它會逐漸被聖靈改變，這種更新會導致生命的改變。在身體上，你是你所吃的，但在精神上，你是你所想的。 “他心裡怎樣想，他就怎樣”（箴23:7）。這就是為什麼我們基督徒每天花時間默想神的話、禱告和與基督相交是很重要的。
3. The Application (4:25 –32)
3. 應用（4:25-32）
Paul
was not content to explain a principle and then leave it. He always applied it
to the different areas of life that need to feel its power. Paul even dared to
name sins. Five different sins are named in this section, and Paul told us to
avoid them and he explained why.
保羅不滿足於解釋一個原則然後離開它。他總是將它應用到需要感受其力量的生活的不同領域。保羅甚至敢於說出罪名。這部分提到了五種不同的罪，保羅告訴我們要避免它們，並解釋了原因。
Lying
(v. 25). A lie is a statement that is contrary to fact, spoken with the intent
to deceive. If I tell you it is noon ,
and then discover that my watch is wrong, I did not tell a lie. But if I gave
you the wrong time so you would be late to a meeting and I would benefit from
it, that would be a lie. Satan is a liar (John 8:44 ), and he wants us to believe that God is a liar.
“Yea, hath God said?” (Gen. 3:1). Whenever we speak truth, the Spirit of God
works, but whenever we tell a lie, Satan goes to work. We like to believe that
we help people by lying to them, but such is not the case. We may not see the
sad consequences immediately, but ultimately they will come. “Ye know that no
lie is of the truth” (1 John 2:21 ).
Hell is prepared for “whosoever loveth and maketh a lie” (Rev. 22:15). This does
not mean that anybody who ever told a lie will go to hell, but rather that those whose lives are controlled by lies—they love lies and they
make lies—are lost forever. The Christian’s life is controlled by truth.
說謊（第 25 節）。謊言是一種與事實相反的陳述，其目的是欺騙。如果我告訴你現在是中午，然後發現我的手錶有問題，我沒有說謊。但是，如果我給了你錯誤的時間，讓你開會遲到而我會從中受益，那將是謊言。撒旦是個騙子（約翰福音 8:44），他要我們相信上帝是個騙子。 “是啊，神說了嗎？” （創世記 3:1）。每當我們說真話時，上帝的靈就在工作，但每當我們說謊時，撒旦就開始工作。我們喜歡相信我們通過向人們撒謊來幫助他們，但事實並非如此。我們可能不會立即看到可悲的後果，但最終它們會到來。 “你們知道沒有謊言是出於真理”（約翰一書 2:21）。地獄是為“愛說謊話的人”準備的（啟22:15）。這並不意味著任何說過謊言的人都會下地獄，而是那些生活被謊言控制的人——他們愛謊言，他們製造謊言——將永遠消失。基督徒的生活受真理支配。
Note
the reason Paul gave for telling the truth: We belong to each other in Christ.
He urged us to build the body in love (Eph. 4:16 ) and he urged us to build the body in truth.
“Speaking the truth in love” (Eph. 4:15 ).
As “members one of another” we affect each other, and we cannot build each
other apart from truth. The first sin that was judged in the early church was
the sin of lying (Acts 5:1–11).
請注意保羅說實話的原因：我們在基督裡彼此屬於彼此。他敦促我們用愛建造身體（弗 4:16），他敦促我們用真理建造身體。 “用愛心說誠實話”（弗 4:15）。作為“彼此的成員”，我們相互影響，離開真理，我們無法相互建立。在早期教會中被審判的第一個罪是說謊的罪（使徒行傳 5：1-11）。
Anger
(vv. 26–27). Anger is an emotional arousal caused by something that displeases
us. In itself, anger is not a sin, because even God can be angry (Deut. 9:8,
20; Ps. 2:12 ). Several
times in the Old Testament the phrase appears, “the anger of the Lord” (Num.
25:4; Jer. 4:8; 12:13 ).
The holy anger of God is a part of His judgment against sin, as illustrated in
our Lord’s anger when He cleansed the temple (Matt. 21:12 –13). The Bible often speaks of anger
“being kindled” (Gen. 30:2; Deut. 6:15 ),
as though anger can be compared to fire. Sometimes a man’s anger smolders, and
this we would call malice, but this same anger can suddenly burst forth and
destroy, and this we would call wrath.
憤怒（26-27 節）。憤怒是由令我們不悅的事情引起的情緒激動。憤怒本身並不是罪，因為即使是上帝也會憤怒（申命記 9:8、20；詩篇 2:12）。舊約中多次出現“耶和華的怒氣”（民數記 25:4；耶 4:8；12:13）。上帝聖潔的憤怒是他對罪惡審判的一部分，正如我們的主潔淨聖殿時的憤怒所說明的那樣（馬太福音 21:12-13）。聖經經常提到憤怒“被點燃”（創世記 30:2；申命記 6:15），好像憤怒可以比作火。有時，一個人的怒火在燃燒，我們稱之為惡意，但同樣的怒火會突然爆發並摧毀，我們稱之為憤怒。
It is
difficult for us to practice a truly holy anger or righteous indignation
because our emotions are tainted by sin, and we do not have the same knowledge
that God has in all matters. God sees everything clearly and knows everything
completely, and we do not. The New Testament principle seems to be that the
believer should be angry at sin but loving toward people. “Ye that love the
Lord, hate evil” (Ps. 97:10).
我們很難實踐真正聖潔的憤怒或公義的憤慨，因為我們的情感被罪所玷污，而且我們對所有事情的認識都不如上帝。上帝看清一切，完全知道一切，而我們卻沒有。新約的原則似乎是信徒應該對罪感到憤怒，但應該對人有愛心。 “你們愛耶和華的，是恨惡邪惡的”（詩篇 97:10）。
It is
possible to be angry and not sin, but if we do sin, we must settle the matter
quickly and not let the sun go down on our wrath. “Agree with thine adversary
quickly” (Matt. 5:25 ). “Go
and tell him his fault between thee and him alone” (Matt. 18:15 ). The fire of anger, if not quenched by
loving forgiveness, will spread and defile and destroy the work of God.
According to Jesus, anger is the first step toward murder (Matt. 5:21 –26), because anger gives the
devil a foothold in our lives, and Satan is a murderer (John 8:44 ). Satan hates God and God’s people, and
when he finds a believer with the sparks of anger in his heart, he fans those
sparks, adds fuel to the fire, and does a great deal of damage to God’s people
and God’s church. Both lying and anger “give peace to the devil” (Eph. 4:27 ).
生氣而不犯罪是可能的，但如果我們犯罪，我們必須迅速解決問題，不要讓太陽在我們的憤怒中落下。 “快快與你的對手達成協議”（馬太福音 5:25）。 “去把他的過錯告訴他吧”（馬太福音 18:15）。憤怒之火，如果不以慈愛的寬恕來撲滅，就會蔓延、玷污和摧毀上帝的工作。根據耶穌的說法，憤怒是走向謀殺的第一步（馬太福音 5:21-26），因為憤怒讓魔鬼在我們的生活中站穩了腳跟，而撒旦是兇手（約翰福音 8:44）。撒但憎恨神和神的百姓，當他發現信徒心中有憤怒的火花時，他就會煽動這些火花，火上澆油，對神的子民和神的教會造成很大的傷害。謊言和憤怒都“使魔鬼平靜”（弗 4:27）。
When I
was living in Chicago
當我住在芝加哥時，每 35 起死亡事件中就有 1 起是謀殺案，而且這些謀殺案中的大多數都涉及親戚和朋友。它們就是法律所說的“激情犯罪”。兩個朋友吵架（通常是在賭博時），其中一個生氣，拔出槍或刀，殺死了他的朋友。賀拉斯說得對，“憤怒是一時的精神錯亂。”
A woman
tried to defend her bad temper by saying, “I explode and then it’s all over
with.”
一個女人試圖為她的壞脾氣辯護說：“我爆炸了，然後一切都結束了。”
“Yes,”
replied a friend, “just like a shotgun—but look at the damage that’s left
behind.”
“是的，”一位朋友回答，“就像霰彈槍一樣——但看看留下的傷害。”
“Anyone
can become angry,” wrote Aristotle. “But to be angry with the right person, to
the right degree, at the right time, for the right purpose, and in the right
way—this is not easy.”
“任何人都會生氣，”亞里士多德寫道。 “但要在正確的時間、正確的目的和正確的方式對正確的人生氣——這並不容易。”
Solomon
has a good solution: “A soft answer turneth away wrath, but grievous words stir
up anger” (Prov. 15:1).
所羅門有一個很好的解決辦法：“回答柔和，可以消消怒氣；言語嚴厲，可以激怒”（箴言 15:1）。
Stealing
(v. 28). “Thou shalt not steal” is one of the Ten Commandments, and when God
gave that commandment, He instituted the right of private own[1]ership
of property. A man has the right to turn his strength into gain, and to keep
that gain and use it as he sees fit. God gave numerous laws to the Jews for the
protection of their property, and these principles have become a part of our
law today. Stealing was particu[1]larly
a sin of the slaves in Paul’s day. Usually they were not well cared for and
were always in need, and the law gave them almost no protection. When he wrote
to Titus, Paul urged him to admonish the slaves not to “purloin” but to be
faithful to their masters (Titus 2:10 ).
But it was not only the slaves, but citizens in general, who were addicted to
thievery, for Paul wrote to people in the Ephesian church who were gainfully
employed (Eph. 4:28).
偷竊（第 28 節）。 “不可偷盜”是十誡之一，當上帝頒布這條誡命時，他設立了私有財產權。一個人有權將他的力量轉化為收益，並保持這種收益並按他認為合適的方式使用它。為了保護猶太人的財產，上帝給了他們無數的法律，這些原則已經成為我們今天法律的一部分。在保羅時代，偷竊尤其是奴隸的罪。通常他們得不到很好的照顧，總是需要幫助，法律幾乎沒有給他們任何保護。當他寫信給提多時，保羅敦促他告誡奴隸不要“偷竊”，而要忠於他們的主人（提多書 2:10）。但不僅是奴隸，而且是一般的公民，都對偷竊上癮，因為保羅寫信給以弗所教會裡有酬勞的人（弗 4:28）。
Just as
Satan is a liar and a murderer, he is also a thief. “The thief cometh not, but
for to steal, and to kill, and to destroy” (John 10:10 ). He turned Judas into a thief (John 12:6), and he
would do the same to us if he could. When he tempted Eve, he led her to become
a thief, for she took the fruit that was forbid[1]den. And she, in
turn, made Adam a thief. The first Adam was a thief and was cast out of
Paradise, but the Last Adam, Christ, turned to a thief and said, “Today shalt
thou be with me in paradise” (Luke 23:43).
正如撒旦是一個說謊者和一個殺人犯，他也是一個小偷。 “盜賊來，不是為要偷竊、殺人、毀壞”（約翰福音 10：10）。他把猶大變成了賊（約翰福音 12:6），如果可以的話，他也會對我們做同樣的事。當他引誘夏娃時，他引誘她成為小偷，因為她偷走了禁穴的果實。反過來，她讓亞當成為小偷。第一個亞當是個小偷，被趕出樂園，但最後的亞當，基督，轉向一個小偷，說：“今天你要和我一起在樂園裡了”（路加福音 23:43）。
Paul
added motive to the admonition. We should tell the truth because we are
“members one of another.” We should control our anger lest we “give place to
the devil.” We should work, and not steal, so that we might be able “to give to
him that needeth.” You would expect Paul to have said, “Let him work that he
might take care of himself and not be tempted to steal.” Instead, he lifted
human labor to a much higher level. We work that we might be able to help
others. If we steal, we hurt others; therefore, we should work that we might be
able to help others. Even honest labor could become a selfish thing, and this
Paul seeks to avoid. Of course, it was a fundamental rule in the early church
that “if any would not work, neither should he eat” (2 Thess. 3:10 ). A lazy Christian robs
himself, others, and God. Of course, Paul was not writing to believers who
could not work because of handicaps, but with those who would not work.
保羅在警告中添加了動機。我們應該說實話，因為我們是“彼此中的一員”。我們應該控制我們的憤怒，以免我們“給魔鬼留地步”。我們應該工作，而不是偷竊，以便我們可以“給需要的人”。你會期望保羅說：“讓他工作，照顧好自己，不受試探偷竊。”相反，他將人類勞動提升到了一個更高的水平。我們工作是為了幫助他人。如果我們偷竊，就會傷害他人；因此，我們應該努力幫助他人。即使是誠實的勞動也可能成為一件自私的事情，而這一點保羅力求避免。當然，早期教會的基本規則是“如果有人不工作，他也不應該吃”（2 Thess. 3:10）。一個懶惰的基督徒會搶劫自己、他人和上帝。當然，保羅不是寫信給那些因殘疾而不能工作的信徒，而是寫給那些不願工作的人。
Paul
himself was an example of a hard worker, for while he was establishing local
churches, he labored as a tentmaker. Every Jewish rabbi was taught a trade,
for, said the rabbis, “If you do not teach your son a trade, you teach him to
be a thief.” The men that God called in the Scriptures were busy working when
their call came. Moses was caring for sheep; Gideon was threshing wheat; David
was minding his father’s flock; and the first four disciples were either casting
nets or mending them. Jesus Himself was a carpenter.
保羅本人就是一個勤勞的榜樣，因為他在建立地方教會的同時，還做帳篷工人。每個猶太拉比都被教過一門手藝，因為，拉比們說，“如果你不教你的兒子一門手藝，你就是在教他做賊。”上帝在聖經中呼召的人在呼召到來時正忙於工作。摩西在照顧羊；基甸正在打麥子；大衛照料他父親的羊群；前四個門徒要么在撒網，要么在補網。耶穌自己是個木匠。
Corrupt
speech (v. 29)
--- The mouth and heart are connected. “Out of the abundance of the
heart, the mouth speaketh” (Matt. 12:34 ).
We expect a change in speech when a person becomes a Christian. It is
interesting to trace the word mouth through the book of Romans and see how
Christ makes a difference in a man’s speech. The sinner’s mouth is “full of
cursing and bitterness” (Rom. 3:14 ),
but when he trusts Christ, he gladly confesses with his mouth “Jesus Christ is
Lord” (Rom. 3:19 ), but as a
believer, his mouth is opened to praise God (Rom. 9:11 ).
From “preying” to “praying” in one step of faith!
污穢的言語（第 29 節）---口與心相連。 “心裡所充滿，口裡就說出來”（馬太福音 12:34）。當一個人成為基督徒時，我們期望在言語上有所改變。通過羅馬書追溯口語，看看基督如何改變一個人的言語，這很有趣。罪人的嘴裡“滿是咒詛和苦毒”（羅馬書 3:14），但當他相信基督時，他很樂意用嘴承認“耶穌基督是主”（羅馬書 10:9-10 niv）。作為一個被定罪的罪人，他的嘴在上帝的寶座前是堵住的（羅馬書 3:19），但作為一個信徒，他的嘴是張開來讚美上帝的（羅馬書 15:6）。改變心，你就會改變說話。保羅當然知道其中的區別，因為當他還是一個未得救的拉比時，他“向主的門徒吐出威嚇和殺戮的話”（使徒行傳 9:1）。但是當他相信基督時，情況發生了變化：“看哪，他禱告”（使徒行傳 9:11）。從“捕食”到“祈禱”一步一步的信仰！
The
word corrupt, used in Matthew 7:17–18, refers to rotten fruit. It means “that
which is worthless, bad, or rotten.” Our words do not have to be “dirty” to be
worthless. Sometimes we go along with the crowd and try to impress people with
the fact that we are not as puritanical as they think. Peter may have had this
motive in mind when he was accused by the girl of being one of Christ’s
disciples. “Then began he to curse and to swear, saying, ‘I know not the man’”
(Matt. 26:74). The appetites of the old life sometimes show up when we permit
“filthy communication” out of the mouth (Col. 3:8). Remember, before we were
saved, we lived in spiritual death (Eph. 2:1–3), and, like Lazarus, our
personal corruption produced an odor that was not pleasing to God. No wonder
Paul wrote, “Their throat is an open sepulchre” (Rom. 3:13 ).
馬太福音 7：17-18 中使用的腐敗一詞指的是腐爛的果子。它的意思是“沒有價值的、壞的或腐爛的”。我們的話不必“骯髒”就毫無價值。有時我們隨大流，試圖讓人們印象深刻，我們並不像他們想像的那樣清教徒。當彼得被女孩指控為基督的門徒之一時，他可能想到了這個動機。 “他就咒罵起誓，說：‘我不認識那人’”（馬太福音 26:74）。當我們允許口中“污穢的交流”時，舊生活的慾望有時就會顯現出來（西3:8）。請記住，在我們得救之前，我們生活在屬靈的死亡中（以弗所書 2:1-3），並且像拉撒路一樣，我們個人的敗壞會產生一種令上帝不悅的氣味。難怪保羅寫道：“他們的喉嚨是敞開的墳墓”（羅馬書 3:13）。
The
remedy is to make sure the heart is full of blessing. So fill the heart with
the love of Christ so that only truth and purity can come out of the mouth.
Never have to say, “Now, take this with a grain of salt.” Paul told us to put
the salt of God’s grace in everything we say. “Let your speech be always with
grace, seasoned with salt” (Col. 4:6). And keep in mind that your words have
power, either for good or evil. Paul told us to speak in such a way that what
we say will build up our hearers, and not tear them down. Our words should
minister grace and help to draw others closer to Christ. Satan, of course,
encourages speech that will tear people down and destroy the work of Christ. If
you need to be reminded of the power of the tongue, read the third chapter of
James.
補救方法是確保心中充滿祝福。所以要用基督的愛充滿心，這樣才能從口中說出真理和純潔。永遠不必說，“現在，用一粒鹽來解決這個問題。”保羅告訴我們要在我們所說的一切話中加入神恩典的鹽。 “你的言語要常有恩惠，用鹽調味”（西 4:6）。並記住，你的話有力量，無論是好是壞。保羅告訴我們說，我們所說的話會建立我們的聽眾，而不是拆毀他們。我們的話應該提供恩典並幫助吸引他人更接近基督。當然，撒但鼓勵那些會拆毀人並破壞基督工作的言論。如果你需要提醒舌頭的力量，請閱讀雅各書第三章。
Bitterness
(vv. 30–32). These verses warn us against several sins of the attitude and
amplify what Paul wrote about anger. Bitterness refers to a settled hostility
that poisons the whole inner man. Somebody does something we do not like, so we
harbor ill will against him. “Husbands, love your wives and be not bitter
against them” (Col. 3:19). Bitterness leads to wrath, which is the explosion on
the outside of the feel[1]ings
on the inside. Wrath and anger often lead to brawling (clamor) or blasphemy
(evil speaking). The first is fighting with fists, the second is fighting with
words. It is difficult to believe that Christians would act this way, but they
do, and this is why Paul warned us. “Behold, how good and how pleasant it is
for brethren to dwell together in unity!” (Ps. 133:1).
苦澀（30-32 節）。這些經文警告我們要警惕幾種態度上的罪惡，並放大了保羅所寫的關於憤怒的內容。苦毒是指一種已經定下來的敵意，它毒害了整個內在的人。有人做了我們不喜歡的事情，所以我們對他懷有惡意。 “作丈夫的，要愛你們的妻子，不要對她們苦毒”（西 3:19）。苦毒會導致憤怒，這是內在感覺的外在爆發。憤怒和憤怒通常會導致爭吵（喧鬧）或褻瀆（惡言惡語）。一是拳鬥，二是言語鬥。很難相信基督徒會這樣做，但他們確實這樣做了，這就是保羅警告我們的原因。 “看啊，弟兄們同住在一起是多麼美好多麼愉快啊！” （詩篇 133:1）。
A
handsome elderly man stopped at my study one day and asked me if I would
perform a wedding for him. I suggested that he bring the bride in so that we
might chat together and get better acquainted, since I hesitate to marry
strangers. “Before she comes in,” he said, “let me explain this wedding to you.
Both of us have been married before—to each other! Over thirty years ago, we
got into an argument, I got mad, and we separated. Then we did a stupid thing
and got a divorce. I guess we were both too proud to apologize. Well, all these
years we’ve lived alone, and now we see how foolish we’ve been. Our bitterness
has robbed us of the joys of life, and now we want to remarry and see if the
Lord won’t give us a few years of happiness before we die.” Bitterness and
anger, usually over trivial things, make havoc of homes, churches, and
friendships.
有一天，一位英俊的老人來到我的書房，問我是否願意為他辦一場婚禮。我建議他把新娘帶進來，這樣我們就可以一起聊天，更好地認識，因為我對和陌生人結婚很猶豫。 “在她進來之前，”他說，“讓我向你解釋一下這場婚禮。我們倆以前都結過婚——彼此結過婚！三十多年前，我們吵架了，我生氣了，我們分手了。然後我們做了一件蠢事，離婚了。我想我們都太驕傲了，無法道歉。好吧，這些年來我們一直獨自生活，現在我們才知道自己是多麼愚蠢。我們的苦毒奪走了我們生活的樂趣，現在我們想再婚，看看主會不會在我們死前給我們幾年的幸福。”苦毒和憤怒，通常是因為瑣碎的事情，會破壞家庭、教堂和友誼。
Paul
gave three reasons why we must avoid bitter[1]ness. First, it grieves
the Holy Spirit. He lives within the Christian, and when the heart is filled
with bitter[1]ness
and anger, the Spirit grieves. We parents know just a little of this feeling
when our children at home fight with each other. The Holy Spirit is happiest in
an atmosphere of love, joy, and peace, for these are the “fruit of the Spirit”
that He produces in our lives as we obey Him. The Holy Spirit cannot leave us,
because He has sealed us until that day when Christ returns to take us home. We
do not lose our salvation because of our sinful attitudes, but we certainly
lose the joy of our salvation and the fullness of the Spirit’s blessing.
保羅列舉了我們必須避免苦毒的三個理由。首先，它使聖靈擔憂。他住在基督徒裡面，當心中充滿苦毒和憤怒時，聖靈就憂傷。當我們的孩子在家裡互相打架時，我們父母只知道一點這種感覺。聖靈在愛、喜樂與和平的氣氛中最快樂，因為當我們順服他時，這些就是他在我們生活中產生的“聖靈的果子”。聖靈不能離開我們，因為他已經印證了我們，直到基督再來接我們回家的那一天。我們不會因為我們有罪的態度而失去救恩，但我們肯定會失去救恩的喜樂和聖靈豐滿的祝福。
Second,
our sin grieves God the Son, who died for us. Third, it grieves God the Father,
who forgave us when we trusted Christ. Here Paul put his finger on the basic
cause of a bitter attitude: We cannot forgive people. An unforgiving spirit is
the devil’s playground, and before long it becomes the Christian’s
battleground. If somebody hurts us, either deliberately or unintentionally, and
we do not forgive him, then we begin to develop bitterness within, which
hardens the heart. We should be tenderhearted and kind, but instead we are
hardhearted and bitter. Actually, we are not hurting the person who hurt us; we
are only hurting ourselves. Bitterness in the heart makes us treat others the
way Satan treats them, when we should treat others the way God has treated us.
In His gracious kindness, God has forgiven us, and we should forgive others. We
do not forgive for our sake (though we do get a blessing from it) or even for
their sake, but for Jesus’ sake. Learning how to forgive and forget is one of
the secrets of a happy Christian life.
其次，我們的罪使為我們而死的聖子感到悲傷。第三，它使父神悲傷，當我們相信基督時，他原諒了我們。在這裡，保羅指出了產生苦毒態度的根本原因：我們不能寬恕人。不饒恕的精神是魔鬼的遊樂場，不久它就會成為基督徒的戰場。如果有人有意或無意地傷害了我們，而我們不原諒他，那麼我們的內心就會開始產生苦毒，從而使心變得剛硬。我們應該心地善良，心地善良，反而心腸狠毒。其實，我們不是在傷害傷害我們的人；我們只是在傷害自己。心中的苦毒使我們以撒旦對待他人的方式對待他人，而我們應該以上帝對待我們的方式對待他人。上帝以他的仁慈寬恕了我們，我們也應該寬恕他人。我們不是為了我們自己（雖然我們確實從中得到祝福）或什至為了他們而寬恕，而是為了耶穌的緣故。學習如何寬恕和忘記是幸福基督徒生活的秘訣之一。
Review
once again the motives for “walking in purity”: We are members one of another;
Satan wants to get a foothold in our lives; we ought to share with others; we
ought to build one another up; and we ought not to grieve God. And, after all,
we have been raised from the dead—so why wear the graveclothes? Jesus says of
us as He said of Lazarus: “Loose him, and let him go!”
再次回顧“行在純潔中”的動機：我們是彼此的成員；撒旦想在我們的生活中立足；我們應該與他人分享；我們應該彼此建立；我們不應該讓上帝悲傷。而且，畢竟，我們已經從死裡復活了——那麼為什麼要穿墓服呢？耶穌說到我們，就像他說拉撒路一樣：“鬆開他，讓他走！”
