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 ask[1]ing too much for us to “walk in love” to please Him?
他是上帝所愛的孩子。 “你們要效法上帝，像心愛的孩子一樣。”想像一下，上帝以他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，天父愛我們就像他愛他的兒子一樣（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他的愛。天父還能做些什麼來表達他對我們的愛？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 offer[1]ing 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。這並不表示上帝喜悅罪要求死亡，而他的兒子必須死來拯救失喪的罪人。相反，它表明基督的死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，因此它們不被視為“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“行在愛中”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“神就是光”，我們就是在效法我們的父，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, unclean[1]ness) 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的悲痛當地教會了。 “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。 “讓這些罪孽連一絲痕跡都沒有！”保羅說。
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 char[1]acter 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 5:4 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 5:3 中提到的罪與以弗所書 5:4 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，往往喜歡拿他們開玩笑。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，而是指使人貶低人的無意義談話，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 是一個詞的翻譯，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！”可以肯定的是，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神的國度。 “行這樣事的人必不能承受神的國”（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
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 igno[1]rant 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，仍然可以進入神的國度。 “你得救了！”他們爭論。 “所以去犯罪吧，好讓神的恩典比比皆是！”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，而且他不想在他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真實性。
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，沉迷於神國之外的失喪世界的做法有損於他的尊嚴。
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 can[1]not 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”意味著活在神的眼前，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 reveal[1]ing 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，我們將上帝的光帶入了一個黑暗的世界。作為上帝的光，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，神的孩子也可以帶領迷失的人走出黑暗，進入神奇妙的光中。
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.
光啟示上帝；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。神的光顯露了他的真面目，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 per[1]son 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.
“我是光來到世上，”耶穌說（約翰福音 12:46）。他還對門徒說：“你們是世上的光”（馬太福音 5:14）。當他在地上時，他完美的品格和行為暴露了他周圍人的罪惡。這就是宗教領袖憎恨他並試圖摧毀他的原因之一。 “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 5:12 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 5：14-15 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：“當飛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）。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.
上帝給了我們一個思想（第 17a 節）。 “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，我們會發現他的旨意（羅馬書 12:1-2）；這種轉變是神的話語、禱告、默想和敬拜的結果。如果上帝給了你一個頭腦，那麼他希望你使用它。這意味著學習他的旨意包括收集事實，檢查它們，權衡它們，並祈求他的智慧（雅各書 1:5）。上帝不希望我們僅僅知道他的旨意；祂要我們明白祂的旨意。
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一個計劃（第 17b 節）。保羅提到了這個計劃（弗 2:10）。如果上帝拯救了我，他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。他通過他的話語（西 1:9-10）、他在我們心中的聖靈（西 3:15）和環境的運行（羅 8:28）揭示了他的計劃。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，他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
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