1527 英翻中(以弗所書第八章) Let's walk togther 让我们共同行事為人 21/03/2026
CHAPTER
EIGHT LET’S WALK TOGETHER
Ephesians 4:1–16
第八章 我们共同行事為人要合一 以弗所书 4:1-16
All of
Paul’s letters contain a beautiful balance between doctrine and duty, and
Ephesians is the perfect example. The first three chapters deal with doctrine,
our riches in Christ, while the last three chapters explain duty, our
responsibilities in Christ. The key word in this last half of the book is walk
(Eph. 4:1, 17; 5:2, 8, 15), while the key idea in the first half is wealth. In
these last three chapters, Paul admonished us to walk in unity (Eph. 4:1–16),
purity (Eph. 4:17–5:17 ),
harmony (Eph. 5:18 –6:9),
and victory (Eph. 6:10 –24).
保罗的所有书信都包含了教义和责任之间的完美平衡，以弗所书就是一个完美的例子。前三章论及教义，即我们在基督里的丰富，而后三章则说明责任，即我们在基督里的责任。本书后半部分的关键词是行事為人（弗 4:1、17；5:2、8、15），而前半部分的关键思想是财富。在最后三章中，保罗告诫我们要行事为人合一（弗 4:1-16）、纯洁（弗 4:17-5:17）、和谐（弗 5:18-6:9），以及胜利（弗 6:10-24）。
As the outline of page 94 shows. These four “walks” perfectly parallel the
basic doctrines
Paul has taught us in the first three chapters.
Before
we look at this section in detail, we must note two important words in
Ephesians 4:1: therefore and beseech. The word therefore indicates that Paul
was basing his exhortations to duty on the doctrines taught in the first three
chapters. (Rom.
在我们详细查看这一部分之前，我们必须注意以弗所书 4：1 中的两个重要词：因此和恳求。因此，这个词表明保罗的劝勉是基于前三章所教导的教义。 （罗马书 12:1-2 是平行的经文。）基督徒的生活不是基于无知，而是基于知识，我们越了解。
Our Wealth Our Walk
我们的财富 我们的行事为人
Called
by grace to belong to His body Walk worthy of your calling—the unity of the
(chap. 1) Body (4:1–16)
恩典呼召属于祂的身体 行事为人配得上你的呼召 ---身体的合一（4:1-16）
（第 1 章）
Raised
from the dead (2:1–10) Put off the graveclothes (4:17–5:17 ) ; walk in purity
从死里复活 (2:1-10) 脱下墓布 (4:17-5:17)；走在纯洁中
Reconciled
(2:11 –22) Walk in harmony (5:18 –6:9)
和好 (2:11-22) 和睦相处 (5:18-6:9)
Christ’s victory over Satan Walk
in victory (6:10 –24)
基督战胜撒旦 在胜利中行走（6:10-24）
is the
mystery (chap. 3)
是谜（第3章） 待完成.....
Bible
doctrine, the easier it is to obey Bible duties. When people say, “Don’t talk
to me about doctrine—just let me live my Christian life!” they are revealing
their ignorance of the way the Holy Spirit works in the life of the believer.
“It makes no difference what you believe, just as long as you live right” is a
similar confession of ignorance. It does make a difference what you believe,
because what you believe determines how you behave!
圣经教义，越容易遵守圣经的职责。当人们说：“不要跟我谈论教义——让我过我的基督徒生活吧！”他们揭示了对圣灵在信徒生活中的工作方式的无知。 “只要你活得正确，你相信什么都没有区别”是一种类似的无知忏悔。它确实会影响您的信仰，因为您的信仰决定了您的行为方式！
The
word beseech indicates that God, in love, urges us to live for His glory. He
does not say, as He did to the Old Testament Jews, “If you obey Me, I will
bless you.” Rather, He says, “I have already blessed you— now, in response to
My love and grace, obey Me.” He has given us such a marvelous calling in
Christ; now it is our responsibility to live up to that calling.
祈求这个词表明上帝在爱中敦促我们为他的荣耀而活。他不像对旧约犹太人那样说：“如果你服从我，我会祝福你。”相反，他说，“我已经祝福了你——现在，响应我的爱和恩典，服从我。”他在基督里给了我们如此奇妙的呼召；现在，我们有责任不辜负这一呼吁。
The
main idea in these first sixteen verses is the unity of believers in Christ.
This is simply the practical application of the doctrine taught in the first
half of the letter: God is building a body, a temple. He has reconciled Jews
and Gentiles to Himself in Christ. The oneness of believers in Christ is
already a spiritual reality. Our responsibility is to guard, protect, and
preserve that unity. To do this, we must understand four important facts.
这前十六节的主要思想是信徒在基督里的合一。这只是这封信前半部分教导的教义的实际应用：上帝正在建造一个身体，一座圣殿。他在基督里使犹太人和外邦人与自己和好。信徒在基督里的合一已经是属灵的实存。我们的责任是保卫、保护和维护这种团结。为此，我们必须了解四个重要事实。
1. The Grace of Unity
(4:1–3)
1. 合一的恩典（4:1-3）
Unity
is not uniformity. Unity comes from within and is a spiritual grace, while
uniformity is the result of pressure from without. Paul used the human body as
a picture of Christian unity (1 Cor. 12), and he adapted the same illustration
here in this section (Eph. 4:13 –16).
Each part of the body is different from the other parts, yet all make up one
body and work together.
統一不是純一。合一是內在的，是屬靈的恩寵，而合一是外來壓力的結果。保羅使用人體作為基督徒合一的圖畫（林前 12），他在本節中採用了相同的插圖（弗 4:13-16）。身體的每一部分都與其他部分不同，但都組成一個身體並協同工作。
If we
are going to preserve the “unity of the Spirit,” we must possess the necessary
Christian graces, and there are seven of them listed here. The first is
lowliness, or humility. Someone has said, “Humility is that grace that, when
you know you have it, you have lost it.” Humility means putting Christ first,
others second, and self last. It means knowing ourselves, accepting
ourselves, and being ourselves to the glory of God. God does not condemn you
when you accept yourself and your gifts (Rom. 12:3). He just does not want us
to think more highly of ourselves than we ought to—or less highly than we ought
to.
如果我們要保持“聖靈的合一”，我們就必須擁有必要的基督徒美德，這裡列出了其中的七種美德。第一個是卑微，或謙遜。有人說：“謙卑是一種恩典，當你知道你擁有它時，你已經失去了它。”謙卑的意思是把基督放在第一位，把別人放在第二位，把自我放在最後。這意味著認識我們自己，接受自己，並為榮耀上帝而認清自己。當你接受自己和你的禮物時，上帝不會譴責你（羅馬書 12:3）。祂只是不想讓我們對自己的評價比我們應該的更高——或者比我們應該的更低。
Meekness
is not weakness. It is power under control. Moses was a meek man (Num. 12:3),
yet see the tremendous power he exercised. Jesus Christ was “meek and lowly in
heart” (Matt. 11:29 ), yet
He drove the moneychangers from the temple. In the Greek language, this word
was used for a soothing medicine, a colt that had been broken, and a soft wind.
In each case you have power, but that power is under control.
溫柔不是軟弱。這是在控制之下的大能。摩西是個溫柔的人（民數記 12:3），但請看他所行使的巨大能力。耶穌基督“心裡柔和謙卑”（馬太福音 11:29），但祂卻把兌換銀錢的人趕出了聖殿。在希臘語中，這個詞被用來表示安神藥、折骨的小馬和柔和的風。在每種情況下，您都有能力，但它是受控制的。
Allied
with meekness is longsuffering, which literally means “long-tempered,” the
ability to endure discomfort without fighting back. This leads to the
mentioning of forbearance, a grace that cannot be experienced apart from love.
“Love suffereth long and is kind” (1 Cor. 13:4). Actually, Paul was describing
some of the “fruit of the Spirit” (Gal. 5:22 –23);
for the “unity of the Spirit” (Eph. 4:3) is the result of the believer “walking
in the Spirit” (Gal. 5:16 ).
與溫柔相伴的是忍耐，字面意思是“脾氣暴躁”，能夠忍受不適而不反抗。這導致提到寬容，一種離開愛無法體驗的恩典。 “愛是長久而仁慈的”（林前 13:4）。實際上，保羅是在描述一些“聖靈的果子”（加拉太書 5:22-23）；因為“聖靈的合一”（弗 4:3）是信徒“順著聖靈而行事為人”（加 5:16）的結果。
The
next grace that contributes to the unity of the Spirit is endeavor. Literally
it reads “being eager to maintain, or guard, the unity of the Spirit.” “It’s
great that you love each other,” I once heard a seasoned saint say to a newly
wedded couple, “but if you’re going to be happy in marriage, you gotta work at
it!” The verb used here is a present participle, which means we must constantly
be endeavoring to maintain this unity. In fact, when we think the situation is
the best, Satan will move in to wreck it. The spiritual unity of a home, a
Sunday school class, or a church is the responsibility of each person involved,
and the job never ends.
有助於聖靈合一的下一個恩典是努力。它的字面意思是“渴望維持或保護聖靈的合一”。 “你們彼此相愛真好，”我曾經聽過經驗豐富的聖人對新婚夫婦說，“但如果你想婚姻幸福，你就必須努力！”這裡使用的動詞是現在分詞，這意味著我們必須不斷努力保持這種合一。事實上，當我們認為情況最好時，撒但就會進來破壞它。家庭、主日學班或教堂的屬靈合一是每個參與者的責任，而且工作永無止境。
The
final grace is peace—“the bond of peace.” Read James 3:13 —4:10
for the most vivid treatment of war and peace in the New Testament. Note that
the reason for war on the outside is war on the inside. If a believer cannot
get along with God, he cannot get along with other believers. When “the peace
of God” rules in our hearts, then we build unity (Col. 3:15).
最後的恩典是平安 —“平安的約束”。閱讀雅各書 3:13 -4:10，了解新約中對戰爭與和平最生動的描述。請注意，外部戰爭的原因是內部戰爭。如果一個信徒不能與上帝和好，他就無法與其他信徒和好。當“上帝的平安”在我們心中掌權時，我們就會建立屬靈的合一（西 3:15）。
2. The Grounds of
Unity (4:4–6)
2. 合一的基礎（4:4-6）
Many
people today attempt to unite Christians in a way that is not biblical. For
example, they will say, “We are not interested in doctrines, but in love. Now,
let’s forget our doctrines and just love one another!” But Paul did not discuss
spiritual unity in the first three chapters; he waited until he had laid the
doctrinal foundation. While not all Christians agree on some minor matters of
Christian doctrine, they all do agree on the foundation truths of the faith.
Unity built on anything other than Bible truth is standing on a very shaky
foundation. Paul names here the seven basic spiritual realities that unite all
true Christians.
今天，許多人試圖以不符合聖經的方式團結基督徒。例如，他們會說：“我們對教義不感興趣，而對愛感興趣。現在，讓我們忘記我們的教義，彼此相愛吧！”但是保羅在前三章沒有討論屬靈的合一；他一直等到他奠定了教義基礎。雖然並非所有基督徒都同意基督教教義的一些小問題，但他們都同意信仰的基本真理。建立在聖經真理以外的任何事物上的合一是建立在一個非常不穩定的基礎上的。保羅在這裡列舉了七個基本的屬靈現實，這些現實將所有真基督徒聯合在一起。
One
body. This is, of course, the body of Christ in which each believer is a
member, placed there at conversion
by the Spirit of God (1 Cor. 12:12 –31).
The one body is the model for the many local bodies that God has established
across the world. The fact that a person is a member of the one body does not
excuse him from belonging to a local body, for it is there that he exercises
his spiritual gifts and helps others to grow.
一具身體。當然，這是基督的身體，每個信徒都是其中的成員，被上帝的靈安置在那裡（林前 12：12-31）。一個身體是上帝在世界各地建立的許多地方身體的模型。一個人是一個身體的成員這一事實並不能成為他不屬於當地身體的藉口，因為他在那裡鍛煉自己的屬靈恩賜並幫助他人成長。
One
Spirit. The same Holy Spirit indwells each believer, so that we belong to each
other in the Lord. There are perhaps a dozen references to the Holy Spirit in
Ephesians, because He is important to us in the living of the
Christian life.
一靈。同樣的聖靈住在每個信徒裡面，使我們在主裡彼此屬於彼此。以弗所書可能有十幾處提到聖靈，因為他在基督徒生活中對我們很重要。
One
hope of your calling. This refers to the return of the Lord to take His church
to heaven. The Holy Spirit within is the assurance of this great promise (Eph. 1:13 –14). Paul was suggesting here
that the believer who realizes the existence of the one body, who walks in the
Spirit, and who looks for the Lord’s return, is going to be a peacemaker and
not a troublemaker.
你呼喚的一個希望。這是指主的再來，將祂的教會帶到天上。內在的聖靈是這個偉大應許的保證（弗 1:13-14）。保羅在這裡暗示，認識到一個身體的存在，在聖靈里而行，並期待主再來的信徒，將是一個使人和睦的人，而不是一個製造麻煩的人。
One
Lord. This is our Lord Jesus Christ, who died for us, lives for us, and one day
will come for us. It is difficult to believe that two believers can claim to
obey the same Lord, and yet not be able to walk together in unity. Someone
asked Ghandi, the spiritual leader of India India
一位主。這是我們的主耶穌基督，祂為我們死，為我們活著，總有一天會為我們而來。很難相信兩個信徒可以自稱順服同一個主，卻不能合一同行。有人問印度精神領袖甘地：“印度基督教最大的障礙是什麼？”他回答說：“基督徒。”承認基督的主權是在祂的子民中邁向屬靈合一的一大步。
One
faith. There is one settled body of truth deposited by Christ in His church,
and this is “the faith.” Jude called it “the faith which was once delivered
unto the saints” (Jude 3). The early Christians recognized a body of basic
doctrine that they taught, guarded, and committed to others (2 Tim. 2:2).
Christians may differ in some matters of interpretation and church practice,
but all true Christians agree on “the faith”—and to depart from “the faith” is
to bring about disunity within the body of Christ.
一種信仰。基督在祂的教會中存放了一個固定的真理體系，這就是“信仰”。猶大稱它為“從前交付聖徒的真道”（猶3）。早期的基督徒承認他們教導、保護和委身於他人的一系列基本教義（提後書 2:2）。基督徒在解釋和教會實踐的某些問題上可能會有所不同，但所有真正的基督徒都同意“信仰”——而離開“信仰”就會導致基督身體內的不合一。
One
baptism. Since Paul was here discussing the one body, this “one baptism” is
probably the baptism of the Spirit, that act of the Spirit when He places the
believing sinner into the body of Christ at conversion (1 Cor. 12:13 ). This is not an experience
after conversion,
nor is it an experience the believer should pray for or seek after. We are commanded
to be filled with the Spirit (Eph. 5:18 ),
but we are never commanded to be baptized with the Spirit, for we have already
been baptized
by the Spirit at conversion. As far as the one body is concerned, there is one
baptism—the baptism of the Spirit. But as far as local bodies of believers are
concerned,
there are two baptisms: the baptism of the Spirit and water baptism.
一次洗禮。既然保羅在這裡討論的是一個身體，這個“一個洗禮”可能就是聖靈的洗禮，當他將相信的罪人在轉變時放入基督的身體時，聖靈的作為（林前 12:13）。這不是歸信之後的經歷，也不是信徒應該祈求或尋求的經歷。我們被命令要被聖靈充滿（弗 5:18），但我們從來沒有被命令要受聖靈的洗，因為我們在歸信時已經受過聖靈的洗。就一個身體而言，只有一種洗禮 — 聖靈的洗禮。但就當地信徒團體而言，有兩種洗禮：聖靈的洗禮和水的洗禮。
One God
and Father. Paul liked to emphasize God as Father (Eph. 1:3, 17; 2:18 ; 3:14 ; 5:20 ).
The marvelous oneness of believers in the family of God is evident here, for
God is over all, and working through all, and in all. We are children in the
same family, loving and serving the same Father, so we ought to be able to walk
together in unity. Just as in an earthly family the various members have to
give and take in order to keep a loving unity in the home, so God’s heavenly
family must do the same. The “Lord’s Prayer” opens with “Our Father”—not “My
Father.”
一位上帝和一位天父。保羅喜歡強調上帝是父親（弗 1:3、17；2:18；3:14；5:20）。在這裡，神家中信徒奇妙的合一是顯而易見的，因為上帝在萬有之上，在萬有之中作工。我們是同一個家庭的孩子，愛和服侍同一個父親，所以我們應該能夠團結一致地走在一起。正如在地上的家庭中，不同的成員必須付出和接受才能在家裡保持愛的合一，所以上帝的天上家庭也必須這樣做。 “主禱文”的開頭是“我們的父親”——而不是“我的父親”。
保羅非常擔心基督徒不會因同意錯誤的教義而破壞聖靈的合一（羅馬書 16:17-20），使徒約翰回應了這個警告（約翰二書 6-11）。地方教會不惜任何代價相信和平，因為神的智慧是“先清潔，後和平”（雅各書 3:17）。教義本身的純潔不會產生屬靈上的合一，因為有些教會在信仰上是健全的，但在愛方面卻是不健全的。這就是為什麼保羅把兩者結合起來：“用愛心說誠實話”（弗 4:15）。
3. 合一的恩賜（4:7-11）
一位上帝和一位父親。保羅喜歡強調上帝是父親（弗 1:3、17；2:18；3:14；5:20）。在這裡，神家中信徒奇妙的合一是顯而易見的，因為神在萬有之上，在萬有之中作工。我們是同一個家庭的孩子，愛和服侍同一個父親，所以我們應該能夠團結一致地走在一起。正如在地上的家庭中，不同的成員必須付出和接受才能在家裡保持愛的合一，所以上帝的天上家庭也必須這樣做。 “主禱文”的開頭是“我們的父親”— 而不是“我的父親”。
Paul
was quite concerned that Christians not break the unity of the Spirit by
agreeing with false doctrine (Rom. 16:17 –20),
and the apostle John echoed this warning (2 John 6–11). The local church cannot
believe in peace at any price, for God’s wisdom is “first pure, then peaceable”
(James 3:17 ). Purity of
doctrine of itself does not produce spiritual unity, for there are churches
that are sound in faith, but unsound when it comes to love. This is why Paul
joined the two: “speaking the truth in love” (Eph. 4:15 ).
保羅非常擔心基督徒不會因同意錯誤的教義而破壞聖靈的合一（羅馬書 16:17-20），使徒約翰回應了這個警告（約翰二書 6-11）。地方教會不惜任何代價相信和平，因為神的智慧是“先清潔，後和平”（雅各書 3:17）。教義本身的純潔不會產生精神上的合一，因為有些教會在信仰上是健全的，但在愛方面卻是不健全的。這就是為什麼保羅把兩者結合起來：“用愛心說誠實話”（弗 4:15）。
3. The Gifts for Unity
(4:7–11)
3. 合一的恩賜（4:7-11）
Paul
moved now from what all Christians have in common to how
Christians differ from each other. He was discussing variety and individuality
within the unity of the Spirit. God has given each believer at least one
spiritual gift (1 Cor. 12:1–12), and this gift is to be used for the unifying
and edifying (building up) of the body of Christ. We must make a distinction
between “spiritual gifts” and natural abilities. When you were born into this
world God gave you certain natural abilities, perhaps in mechanics, art,
athletics, or music. In this regard, all men are not created equal, because
some are smarter, or stronger, or more talented than others. But in the
spiritual realm, each believer has at least one spiritual gift no matter what
natural abilities he may or may not possess. A spiritual gift is a God-given
ability to serve God and other Christians in such a way that Christ is
glorified and believers are edified.
保羅現在從所有基督徒的共同點轉移到基督徒之間的不同之處。他正在討論聖靈統一中的多樣性和個性。上帝給了每個信徒至少一項屬靈恩賜（林前 12:1-12），這份恩賜將用於基督身體的合一和造就（建立）。我們必須區分“屬靈恩賜”和天然能力。當你出生在這個世界上時，上帝給了你某些天生的能力，也許是在機械、藝術、體育或音樂方面。在這方面，並非所有人都生而平等，因為有些人比其他人更聰明、更強壯或更有才華。但在屬靈領域，無論他擁有或不具備何種天賦，每個信徒都至少擁有一項屬靈恩賜。屬靈恩賜是上帝賜予的一種能力，能夠以榮耀基督和造就信徒的方式服侍上帝和其他基督徒。
How
does the believer discover and develop his gifts? By
fellowshipping with other Christians in the local assembly. Gifts are not toys
to play with. They are tools to build with. And if they are not used in love,
they become weapons to fight with, which is what happened in the
Corinthian church (1 Cor. 12—14). Christians are not to live in isolation, for
after all, they are members of the same body.
信徒如何發現和發展他的恩賜？通過與當地集會中的其他基督徒相交。禮物不是玩的玩具。它們是用於構建的工具。如果他們沒有用在愛情中，他們就會成為戰鬥的武器，這就是哥林多教會發生的事情（林前 12-14）。基督徒不要孤立地生活，畢竟他們是同一個身體的成員。
Paul
taught that Christ is the Giver of these gifts, through the Holy Spirit (Eph.
4:8–10). He ascended to heaven as Victor forevermore. The picture here is of a
military conqueror leading his captives and sharing the spoil with his
followers. Only in this case, the “captives”
are not His enemies, but His own. Sinners who once were held captives by sin
and Satan have now been taken captive by Christ. Even death itself is a
defeated foe! When He came to earth, Christ experi[1]enced the depths
of humiliation (Phil. 2:5–11), but when He ascended to heaven, He experienced
the very highest exaltation possible. Paul quoted Psalm 68:18, applying to
Jesus Christ a victory song written by David (Eph. 4:8).
保羅教導說，通過聖靈，基督是這些恩賜的賜予者（弗 4:8-10）。他永遠以維克多的身份升天。這幅畫是一個軍事征服者帶領俘虜並與他的追隨者分享戰利品。只有在這種情況下，“俘虜”不是他的敵人，而是他自己的敵人。曾經被罪和撒旦俘虜的罪人現在被基督俘虜了。甚至死亡本身也是一個失敗的敵人！基督來到地上時，經歷了最深的屈辱（腓立比書 2:5-11），但當他升到天上時，他經歷了最高的昇華。保羅引用了詩篇 68:18，將大衛寫的得勝之歌應用在耶穌基督身上（弗 4:8）。
There
are three lists of spiritual gifts given in the New Testament: 1 Corinthians
12:4–11, 27–31; Romans 12:3–8; and Ephesians 4:11. Since these lists are not
identical, it may be that Paul has not named all the gifts that are available.
Paul wrote that some gifts are more important than others, but that all
believers are needed if the body is to function normally (1 Cor. 14:5, 39).
Paul named, not so much “gifts” as the gifted men God has placed in the church,
and there are four of them.
新約中列出了三份屬靈恩賜：1 哥林多前書 12：4-11、27-31；羅馬書 12：3-8；和以弗所書 4:11。由於這些清單並不相同，可能是保羅沒有列出所有可用的禮物。保羅寫道，有些恩賜比其他恩賜更重要，但如果身體要正常運作，所有信徒都需要（林前 14:5, 39）。保羅並沒有提到神在教會中放置的有恩賜的人那麼多的“恩賜”，一共有四個。
Apostles
--- The word means “one who is sent with a commission.” Jesus had many
disciples, but He selected twelve apostles (Matt. 10:1–4). A disciple is a
“follower” or a “learner,” but an apostle is a “divinely appointed
representative.” The apostles were to give witness of the resurrection (Acts 1:15 –22), and there[1]fore
had to have seen the risen Christ personally (1 Cor. 9:1–2). There are no
apostles today in the strictest New Testament sense. These men helped to lay
the foundation of the church—“the foundation of the apostles and prophets”
(Eph. 2:20 ), and once the
foun[1]dation
was laid, they were no longer needed. God authenticated their ministry with
special miracles (Heb. 2:1–4), so we should not demand these same miracles
today. Of course, in a broad sense, all Christians have an apostolic ministry.
“As my Father hath sent me, even so send I you” (John 20:21 ). But we must not claim to be apostles.
使徒 — 這個詞的意思是“受差遣的人”。耶穌有很多門徒，但他選擇了十二個使徒（馬太福音 10:1-4）。門徒是“跟隨者”或“學習者”，而使徒是“上帝指定的代表”。使徒要為複活作見證（使徒行傳 1:15-22），因此必須親眼目睹復活的基督（林前 9:1-2）。在新約最嚴格的意義上，今天沒有使徒。這些人幫助奠定了教會的根基 —“使徒和先知的根基”（以弗所書 2:20），一旦奠定了根基，就不再需要他們了。上帝用特別的神蹟證實了他們的事工（來 2:1-4），所以我們今天不應該要求同樣的神蹟。當然，從廣義上講，所有基督徒都有使徒的事工。 “我父怎樣差遣了我，我也照樣差遣你們”（約翰福音 20:21）。但我們不可自稱為使徒。
Prophets — We commonly associate a prophet with predictions of future events,
but this is not his primary function. A New Testament prophet is one who
proclaims the Word of God (Acts 11:28 ;
Eph. 3:5). Believers in the New Testament churches did not possess Bibles, nor
was the New Testament written and completed. How, then, would these local
assemblies discover God’s will? His Spirit would share God’s truth with those
possessing the gift of prophecy. Paul suggested that the gift of prophecy had
to do with understanding “all mysteries and all knowledge” (1 Cor. 13:2),
meaning, of course, spiritual truths. The purpose of prophecy is “edification,
encouragement, and consolation” (1 Cor. 14:3, literal translation). Christians
today do not get their spiritual knowledge immediately from the Holy Spirit,
but mediately through the Spirit teaching the Word. With the apostles, the
prophets had a foundational ministry in the early church, and they are not
needed today (Eph. 2:20 ). 先知 — 我們通常將先知與對未來事件的預測聯繫起來，但這不是他的主要功能。新約先知是宣講神話語的人（使徒行傳 11:28；弗 3:5）。新約教會的信徒沒有聖經，新約也沒有寫成和完成。那麼，這些地方集會如何發現神的旨意呢？他的靈會與那些擁有預言恩賜的人分享上帝的真理。保羅建議說，預言的恩賜與理解“所有的奧秘和知識”（林前 13:2）有關，當然，意思是屬靈的真理。預言的目的是“造就、鼓勵和安慰”（林前 14:3，直譯）。今天的基督徒不是立即從聖靈那裡獲得他們的屬靈知識，而是通過教導話語的聖靈間接獲得他們的屬靈知識。對於使徒，先知在早期教會中有一個基礎性的事工，今天不需要他們（弗 2:20）。
Evangelists — “Bearers of the good news.” These men traveled from place to place
to preach the gospel and win the lost (Acts 8:26 –40; 21:28 ).
All ministers should “do the work of an evangelist,” but this does not mean
that all ministers are evangelists (2 Tim. 4:5). The apostles and prophets laid
the foundation of the church, and the evangelists built on it by winning the
lost to Christ. Of course, in the early church, every believer was a witness
(Acts 2:41 –47; 11:19 –21), and so should we be
witnesses today. But there are people also today who have the gift of
evangelism. The fact that a believer may not possess this gift does not excuse
him from being burdened for lost souls or witnessing to them. Pastors and
teachers (v. 11d). The fact that the word some is not repeated indicates that
we have here one office with two ministries. Pastor means “shepherd,”
indicating that the local church is a flock of sheep (Acts 20:28 ), and it is his responsibility to feed
and lead the flock (1 Peter 5:1–4, where “elder” is another name for “pastor”).
He does this by means of the Word of God, the food that nourishes the sheep.
The Word is the staff that guides and disciplines the sheep. The Word of God is
the local church’s protection and provision, and no amount of entertainment,
good fellowship, or other religious substitutes can take its place.
福音傳道者——“好消息的承載者”。這些人從一個地方到另一個地方去傳福音並贏得失喪的人（使徒行傳 8：26-40；21：28）。所有傳道人都應該“做傳道人的工作”，但這並不意味著所有傳道人都是傳道人（提後 4:5）。使徒和先知奠定了教會的根基，而傳道者則通過贏得失喪的人歸向基督而建立在其上。當然，在早期教會中，每個信徒都是見證人（使徒行傳 2：41-47；11：19-21），我們今天也應該成為見證人。但今天也有人擁有傳福音的恩賜。信徒可能沒有這種恩賜的事實並不能免除他為迷失的靈魂或向他們作見證而承擔的責任。牧師和教師（第 11 節）。 some這個詞沒有重複這一事實表明我們在這裡有一個辦公室有兩個部委。牧師的意思是“牧羊人”，表明地方教會是一群羊（使徒行傳 20:28），他有責任餵養和帶領羊群（彼得前書 5:1-4，其中“長老”是另一個名字稱為“牧師”）。他是通過上帝的話語，餵養羊的食物來做到這一點的。聖言是引導和管教羊群的杖。上帝的話語是地方教會的保護和供應，再多的娛樂、良好的團契或其他宗教替代品都無法取代上帝的話語。
4. The Growth of Unity
(4:12 –16)
4. 合一的成長（4:12-16）
Paul
was looking at the church on two levels in this section. He saw the body of
Christ, made up of all true believers, growing gradually until it reaches
spiritual maturity, “the measure of the stature of the fullness of Christ.” But
he also saw the local body of believers ministering to each other, growing
together, and thereby experiencing spiritual unity.
保羅在這一部分從兩個層面來看教會。他看到基督的身體，由所有真正的信徒組成，逐漸成長，直到達到屬靈的成熟，“有基督長成的身量”。但他也看到當地的信徒團體彼此服事，共同成長，從而經歷屬靈的合一。
A
freelance missionary visited a pastor friend of mine asking for financial
support. “What group are you associated with?” my friend asked.
一位自由傳教士拜訪了我的一位牧師朋友，尋求經濟支持。 “你跟什麼團體有關係？”我朋友問。
The man
replied, “I belong to the invisible church.”
那人回答說：“我屬於隱形教會。”
My
friend then asked, “Well, what church are you a member of?”
然後我的朋友問：“那麼，你是哪個教會的成員？”
Again
he got the answer, “I belong to the invisible church!”
他又得到了答案：“我屬於隱形教會！”
Getting
a bit suspicious, my friend asked, “When does this invisible church meet? Who
pastors it?”
朋友有點疑惑，問道：“這個無形的教會什麼時候開會？誰牧養牠？”
The
missionary then became incensed and said, “Well, your church here isn’t the
true church. I belong to the invisible church!”
然後傳教士變得很生氣，說：“好吧，你們這裡的教會不是真正的教會。我屬於隱形教會！”
My
friend replied, “Well, here’s some invisible money to help you minister to the
invisible church!”
我的朋友回答說：“好吧，這裡有一些無形的錢可以幫助你為無形的教會服務！”
Now, my
pastor friend was not denying the existence of the one body. Rather, he was
affirming the fact that the invisible church (not a biblical term, but I will
use it) ministers through the visible church.
現在，我的牧師朋友並沒有否認一體的存在。相反，他肯定了一個事實，即無形教會（不是聖經術語，但我會使用它）通過有形教會來服事。
The
gifted leaders are supposed to “equip the saints unto the work of the ministry,
unto the building up of the body of Christ” (literal translation). The saints
do not call a pastor and pay him to do the work. They call him and follow his
leadership as he, through the Word, equips them to do the job (2 Tim. 3:13 –17). The members of the church
grow by feeding on the Word and ministering to each other. The first evidence
of spiritual growth is Christlikeness.
有恩賜的領袖應該“裝備聖徒做事工，建造基督的身體”（直譯）。聖徒不會召喚牧師並付錢給他做工作。他們呼喚他並跟隨他的領導，因為他通過聖言裝備他們完成工作（提後書 3：13-17）。教會的成員靠著以話語為食並彼此服事而成長。屬靈成長的第一個證據是基督化。
The
second evidence is stability. The maturing Christian is not tossed about by
every religious novelty that comes along. There are religious quacks waiting to
kidnap God’s children and get them into their false cults, but the maturing
believer recognizes false doctrine
and stays clear of it. The cultists do not try to win lost souls to Christ.
They do not establish rescue missions
in the slum areas of our cities, because they have no good news for the man on
skid row. Instead, these false teachers try to capture immature Christians, and
for this reason, most of the membership of the false cults comes from local
churches, particularly churches that do not feed their people the Word of God.
第二個證據是穩定性。成熟的基督徒不會被隨之而來的每一個宗教新奇事物所折騰。有一些宗教庸醫在等著綁架上帝的孩子，讓他們加入他們的錯誤邪教，但成熟的信徒認識到錯誤的教義並遠離它。邪教徒不會試圖為基督贏得失喪的靈魂。他們沒有在我們城市的貧民窟地區設立救援任務，因為他們沒有給貧民窟的人帶來好消息。相反，這些假教師試圖抓住不成熟的基督徒，因此，假邪教的大部分成員來自地方教會，特別是那些不以上帝的話語餵養他們的人的教會。
The
third evidence of maturity is truth joined with love: “Speaking the truth in
love” (Eph. 4:15 ). It has
well been said that truth without love is brutality, but love without truth is
hypocrisy. Little children do not know how to blend truth and love. They think
that if you love someone, you must shield him from the truth if knowing the
truth will hurt him. It is a mark of maturity when we are able to share the
truth with our fellow Christians, and do it in love. “Faithful are the wounds
of a friend, but the kisses of an enemy are deceitful” (Prov. 27:6).
成熟的第三個證據是真理與愛的結合：“用愛心說實話”（弗 4:15）。眾所周知，沒有愛的真理是殘酷的，但沒有真理的愛是虛偽的。小孩子不知道如何融合真理和愛。他們認為，如果你愛一個人，你必須保護他遠離真相，否則知道真相會傷害他。當我們能夠與我們的基督徒同胞分享真理並以愛心去做時，這是成熟的標誌。 “朋友的傷是忠心；仇敵的親嘴是詭詐”（箴言 27:6）。
The
last evidence of maturity is cooperation (Eph. 4:16 ). We realize that, as members of the one body and a
local body, we belong to each other, we affect each other, and we need each
other. Each believer, no matter
how insignificant he may appear, has a ministry to other believers. The body
grows as the individual members
grow, and they grow as they feed on the Word and minister to each other. Note
once again the emphasis on love: “forbearing one another in love” (Eph. 4:2);
“speaking the truth in love” (Eph. 4:15 );
“the edifying of itself in love” (4:16 ).
Love is the circulatory system of the body. It has been discovered that
isolated, unloved babies do not grow properly and are especially susceptible to
disease, while babies who are loved and handled grow normally and are stronger.
So it is with the children of God. An isolated Christian cannot minister to
others, nor can others minister to him, and it is impossible for the gifts to
be ministered either way.
成熟的最後證據是合作（弗 4:16）。我們意識到，作為一個團體和一個地方團體的成員，我們彼此相屬，我們相互影響，我們彼此需要。每個信徒，無論他看起來多麼微不足道，對其他信徒都有一個事工。身體隨著個體成員的成長而成長，隨著他們以話語為食物，並彼此服事而成長。再次注意對愛的強調：“在愛中彼此寬容”（弗 4:2）； “用愛心說誠實話”（弗 4:15）； “在愛中造就自己”（4:16）。愛是身體的循環系統。研究發現，孤立無援的嬰兒不能正常生長，特別容易生病，而被愛撫和撫摸的嬰兒則生長正常且更強壯。上帝的兒女也是如此。一個孤立的基督徒不能事奉別人，別人也不能事奉他，恩賜也不可能以任何方式被供應。
So,
then, spiritual unity is not something we manufacture. It is something we already
have in Christ, and we must protect and maintain it. Truth unites, but lies
divide. Love unites, but selfishness divides. Therefore, “speaking the truth in
love,” let us equip one another and edify one another, that all of us may grow
up to be more like Christ.
那麼，精神統一不是我們製造的東西。這是我們在基督裡已經擁有的東西，我們必須保護和維護它。真理促進團結，但謊言造成分裂。愛促進團結，但自私造成分裂。因此，讓我們“用愛心說實話”，讓我們彼此裝備，彼此造就，使我們所有人都能長大更像基督。
No comments:
Post a Comment