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默示錄與保羅書信註 第 6 章 第 1/3 段

拉丁文原文．36 節．部分字詞可點開查義．本章太長已分段，此段為 6:1–6:36（全章共 85 節）

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6:1
Ephesii sunt Asiani. Hi, accepto verbo veritatis, perstiterunt in fide. Hos collaudat Apostolus, scribens eis a Roma de carcere. Ephesii ex Judæis et gentibus Apostolo prædicante crediderunt, quibus firmiter stantibus scribit. In principio Epistolæ Judæos appellans sacramenta Christi Incarnationis exponit. Post ad gentes convertitur, et hortatur ut tantis beneficiis ingrati non sint. Deinde communiter usque ad finem moralia præcipit statuta. CAPUT PRIMUM. Paulus apostolus Christi Jesu. Sicut omnibus Epistolis auctoritas praeponitur apostolica. Per voluntatem Dei. Subauditur Patris: non meis meritis. Sanctis omnibus qui sunt Ephesi.
以弗所人是亞西亞人。他們既領受了真理的道，就在信仰上堅守到底。使徒稱讚他們，從羅馬監獄裡寫信給他們。以弗所人因使徒的傳講，從猶太人和外邦人中都信了；他寫信給這些堅定站立的人。在書信起首，他向猶太人陳明基督道成肉身的奧祕。其後他轉向外邦人，勸他們不要對如此大的恩惠忘恩。然後直到末尾，他普遍地立下道德的規訓。第一章。「奉基督耶穌使徒的保羅」。正如他在一切書信中都把使徒的權柄置於卷首。「憑神旨意」：即指父的旨意——不是憑我自己的功勞。「寫信給在以弗所的眾聖徒」。
The Ephesians are Asians. These, having received the word of truth, persevered in the faith. The Apostle commends them, writing to them from Rome, from prison. The Ephesians, both from Jews and from Gentiles, believed at the Apostle's preaching, and to them, standing firm, he writes. In the beginning of the Epistle, addressing the Jews, he expounds the mysteries of Christ's Incarnation. Afterward he turns to the Gentiles, and exhorts them not to be ungrateful for so great benefits. Then in common, up to the end, he lays down moral precepts. FIRST CHAPTER. 'Paul, an apostle of Christ Jesus.' As in all his Epistles apostolic authority is set at the head. 'By the will of God': understand, of the Father—not by my own merits. 'To all the saints who are at Ephesus.'
6:2
Omnis sanctus, fidelis, non omnis fidelis sanctus baptizatis fidelibus sive fideliter servantibus sanctitatem: catechumenis qui habent fidem, quia credunt, sed non habent sanctitatem. Et fidelibus in Christo Jesu. Qui licitis utuntur. Gratia vobis. Subsit. Et pax a Deo Patre nostro et Domino Jesu Christo. Tunc vobis erit gratia, si ei non sitis ingrati, et salutem vestram non vestris meritis, sed ejus gratiæ deputantes. Pacem vero reconciliationis servavimus, si nihil ejus bonitati vel justitiæ deinceps contrarium faciamus. Consueta ejus est salutatio: cum ab utroque gratia optatur, unum esse monstrantur. Benedictus Deus et Pater Domini nostri Jesu Christi.
凡聖徒都是信徒，但不是凡信徒都是聖徒——就是說，對那些已受洗、或忠心保守聖潔的信徒而言是聖徒；而非對那些慕道者，他們雖因相信而有信心，卻沒有聖潔。「並在基督耶穌裡有忠心的人」：就是那些行合乎律法之事的人。「願恩惠……歸與你們」：當補上〔也願〕。「並平安從神我們的父和主耶穌基督歸與你們。」你們若不對祂忘恩，並把你們的救恩不歸於自己的功勞、乃歸於祂的恩典，恩惠就要歸與你們。我們若從此不做任何違背祂良善或公義的事，就必保守了和好的平安。這是他慣常的問安：當恩惠同時求自二者時，便顯明二者是一。「願頌讚歸與我們主耶穌基督的父神。」
Every saint is faithful, but not every faithful person is a saint—that is, to the faithful who have been baptized or who faithfully preserve holiness; not to the catechumens, who have faith, because they believe, but do not have holiness. 'And to the faithful in Christ Jesus': those who use lawful things. 'Grace to you': understand [also]. 'And peace, from God our Father and the Lord Jesus Christ.' Then will grace be yours, if you are not ungrateful to Him, and if you attribute your salvation not to your own merits, but to His grace. And we shall have kept the peace of reconciliation, if henceforth we do nothing contrary to His goodness or justice. This is his customary greeting: when grace is wished from both, they are shown to be one. 'Blessed be the God and Father of our Lord Jesus Christ.'
6:3
A laudibus Dei incipit, qui talia eis donaverit, quæ inferius continentur. Qui benedixit nos in omni benedictione. Non in aliqua: ita ulnihil in ulla gratia desit. Spiritali. Non carnali prosperitate, nec terrena abundantia. In cœlestibus. Rebus, non in terrenis. In Christo. In capite omnia membra beucdixit et elegit, ut nos faceret sanctos et immaculatos: non quia futuri eramus, sed ut essemus. Sicut elegit nos in ipso. In Chrislo prædestinavit. Ante mundi constitutionem, ut essemus sancti et immaculati. Quia Deo nihil est novum, apud quem omnia erant antequam fierent: non ut quidam somniant, animas ante mundum in coelo fuisse electas:
他以頌讚神為開端，這神已賜給他們下文所述的種種恩典。「祂……用各樣恩惠賜福給我們」：不是只用某些恩惠，好使任何恩典都無所缺。「屬靈的」：不是用屬肉的亨通，也不是屬地的豐富。「在天上」：是在天上的事物中，不在屬地之物中。「在基督裡」：祂在元首裡賜福並揀選了一切肢體，為要使我們成聖潔、無瑕疵——不是因我們將要如此，乃是為使我們成為如此。「就如祂在基督裡揀選了我們」：祂在基督裡，於創世以前，就預定我們成為聖潔、無瑕疵。因為在神那裡沒有新事，萬物在成就之先就都在祂面前——並非如某些人所夢想的，說靈魂在創世以前已在天上被揀選：
He begins with the praises of God, who has given them such things as are contained below. 'Who hath blessed us with every blessing': not with some, so that nothing be lacking in any grace. 'Spiritual': not with carnal prosperity, nor earthly abundance. 'In the heavenly places': in things, not in earthly ones. 'In Christ': in the Head He has blessed and chosen all the members, that He might make us holy and immaculate—not because we were going to be so, but that we might be so. 'As He chose us in Him': in Christ He predestined, before the foundation of the world, that we should be holy and immaculate. For to God nothing is new, with whom all things existed before they came to be—not, as some dream, that souls were chosen in heaven before the world:
6:4
sed Ecclesia sua sine macula et ruga in illis est præscientia prædestinata atque electa, quia ipse scit qui sunt ejus. Non sicut Pelagiani de hoc loco sentiunt, quod acceptis praeceptis possint solo libero arbitrio esse immaculati, dicentes: Quoniam præscivit Deus nos tales futuros, ideo nos ante mundi constitutionem elegit, et prædestinavit in Christo. Sed non ita est, nec quia futuros tales nos esse praescivit, sed ut essemus tales, per ipsam electionem gratiae suae nos tales ipse facturus, qua gratificavit in dilecto Filio suo. Cum ergo nos prædestinavit, opus suum præscivit, quo nos sanctos et immaculatos facit. In conspectu ejus et in charitate. Non hominum. Qui prædestinavit nos.
乃是祂的教會，毫無玷污、皺紋，藉預知在他們裡面被預定並揀選，因為祂自己知道誰是屬祂的。這並不像伯拉糾派對此段所想的，以為人領受了誡命後，能單憑自由意志便無瑕疵，說：「因為神預知我們將要如此，所以在創世以前揀選了我們，並在基督裡預定了我們。」但並非如此；也不是因祂預知我們將要如此，乃是為使我們成為如此——祂自己要藉祂恩典的揀選使我們成為如此，就是祂在祂愛子裡使我們蒙悅納的那恩典。所以，當祂預定我們時，祂乃是預知自己的工作，就是祂使我們成聖潔、無瑕疵的工作。「在祂面前有愛心」：不是在人面前。「祂……就預定了我們。」
but His Church, without spot or wrinkle, is in them predestined and elected by foreknowledge, because He Himself knows who are His. It is not as the Pelagians think of this passage, that, having received precepts, they can by free will alone be immaculate, saying: 'Because God foreknew that we would be such, therefore He chose us before the foundation of the world, and predestined us in Christ.' But it is not so; nor because He foreknew that we would be such, but that we might be such—He Himself about to make us such through that very election of His grace, by which He made us pleasing in His beloved Son. When therefore He predestined us, He foreknew His own work, by which He makes us holy and immaculate. 'In His sight in charity': not of men. 'Who predestined us.'
6:5
Hoc prædestinavit, ut infundendo fidem filios Dei facerct omnes credentes. Loquebantur quidem verbum Dei cum fiducia omni volenti credere; sed ut crederent, jam Dens cor eorum tetigerat, sicut in ipsis Acubus legimus: Et credidit Lydia purpuraria, cujus Deus aperuit cor, ut intelligeret quæ a Paulo dicebantur. Et: Scit Dominus qui sunt ejus; et: Præparatur voluntas a Domino. In adoptionem filiorum. Non naturam. Per Jesum Christum in ipsum. Ut membra ejus simus. Secundum propositum voluntatis lucc. Non secundum mcriia nostra. In laudem gloria gratiæ suæ. Ut laudemus gloriam justitiæ et misericordiæ ejus, quam contulit non merentibus. In qua gratificavit nos.
祂所預定的，就是要藉澆灌信心，使一切信的人成為神的兒子。他們固然坦然地向每一個願意相信的人講說神的道；但為使他們相信，神早已觸動了他們的心，正如我們在《使徒行傳》中所讀的：「賣紫色布疋的呂底亞信了，主開了她的心，使她留心聽保羅所講的話。」又說：「主認識誰是屬祂的」；並說：「人心的預備在乎主。」「使我們得兒子的名分」：不是憑本性。「藉著耶穌基督歸於祂自己」：使我們作祂的肢體。「照祂意旨所喜悅的」：不是照我們的功勞。「使祂榮耀的恩典得著稱讚」：使我們稱讚祂公義與憐憫的榮耀，就是祂所賜給不配之人的。「祂在……裡使我們蒙恩。」
This He predestined, that by infusing faith He might make all believers sons of God. They indeed spoke the word of God with confidence to everyone willing to believe; but that they might believe, God had already touched their heart, as we read in the Acts themselves: 'And Lydia, the seller of purple, believed, whose heart God opened, that she might understand the things spoken by Paul.' And: 'The Lord knoweth who are His'; and: 'The will is prepared by the Lord.' 'Unto the adoption of sons': not by nature. 'Through Jesus Christ unto Himself': that we might be His members. 'According to the purpose of His will': not according to our merits. 'Unto the praise of the glory of His grace': that we might praise the glory of His justice and mercy, which He bestowed on the undeserving. 'In which He hath made us gracious.'
6:6
Gratia vel voluntate sua gratos nos sibi fecit in eo. Src dicitur, gratificavit, a gratia, sicut justificavit, a justitia. In dilecto: in quo habemus redemptionem per sanguinem ejus, remissionem peccatorum. hi dilecto, subaudis, Filio suo. Non quia futuros nos tales esse præscivit; sed ut essemus tales, per ipsam electionem gratiæ suæ tales fecit. Non solum nos redemit, sed etiam peccata remisit, ut sine nostro labore justi essemus. Secundum divitias gratiæ ejus. Sobauditur, habemus nos redemptionem: non secundum merita nestra. Ubi sunt qui dicunt sua industria posse salvari ? Quæ superabundavit in nobis in omni sapientia et prudentia:
祂憑祂的恩典或旨意，在祂裡面使我們蒙祂悅納。因此說「使我們蒙恩」，是由「恩典」而來，正如「稱義」由「公義」而來。「這愛子：我們藉這愛子的血得蒙救贖，過犯得以赦免。」「這愛子」——即補上「祂的兒子」。不是因祂預知我們將要如此，乃是為使我們成為如此，祂便藉祂恩典的揀選使我們成為如此。祂不但救贖了我們，也赦免了我們的罪，使我們不憑自己的勞苦就得稱為義。「照祂……豐富的恩典」：即補上「我們得蒙救贖」——不是照我們的功勞。那些說能憑自己努力得救的人在哪裡呢？「這恩典是祂用諸般智慧聰明，充充足足賞給我們的：」
By His grace or will He made us pleasing to Himself in Him. So it is said, 'made gracious,' from grace, just as 'justified,' from justice. 'In the Beloved: in whom we have redemption through His blood, the remission of sins.' 'In the Beloved'—understand, His Son. Not because He foreknew that we would be such, but that we might be such, He made us such through that very election of His grace. He not only redeemed us, but also remitted our sins, that we might be righteous without our own labor. 'According to the riches of His grace': understand, we have redemption—not according to our merits. Where are those who say they can be saved by their own industry? 'Which hath superabounded in us, in all wisdom and prudence:'
6:7
ut notum faceret nobis sacramentum voluntatis suæ, secundum bonum placitum ejus. Plusquam abundavit, ut non solum a morte redemptis peccata dimitteret, sed etiam tantam nobis sapientiam donaret, ut voluntatis ejus occultu mysteria nosceremus; ipso pro sua clementia revelante in hoc sacramento voluntatis suæ posnit divitias gratiæ suac secundum bonum placitum ejus, non secundum nostrum. Quod proposuit in eo. In Christo, in quo electi et praedestinati sumus, ut nos ipse faceret sanctos: non quod præviderit sanctos. In dispensationem plenitudinis temporum. In novissimis temporibus, quando jam omnis dispensatio temporum legis et naturæ transacta est, atque prophetarum, sicut alibi dicit:
「都是照祂自己所預定的美意，叫我們知道祂旨意的奧祕。」祂充充足足有餘，不但赦免那些從死亡中被救贖之人的罪，還賜給我們如此大的智慧，使我們得知祂旨意隱藏的奧祕；祂憑祂的慈愛親自將這些啟示出來；在祂旨意的這奧祕中，祂照自己、而非照我們的美意，放下了祂恩典的豐富。「這是祂在……所預定的。」是在基督裡，我們在祂裡面蒙揀選、被預定，好使祂自己使我們成聖潔——不是因祂預見我們是聖潔的。「要照所安排的，在日期滿足的時候。」是在末後的時候，就是如今律法與本性、並先知一切時代的安排都已成就之時，正如他在別處所說：
'that He might make known unto us the mystery of His will, according to His good pleasure.' More than abounded, so that He not only forgave the sins of those redeemed from death, but also gave us so great wisdom, that we might know the hidden mysteries of His will; He Himself, of His clemency, revealing them; in this mystery of His will He placed the riches of His grace, according to His good pleasure, not according to ours. 'Which He purposed in Him.' In Christ, in whom we are chosen and predestined, that He Himself might make us holy—not because He foresaw us as holy. 'In the dispensation of the fullness of times.' In the last times, when now every dispensation of the times of the law and of nature is accomplished, and of the prophets, as he says elsewhere:
6:8
Cum venisset plenitHdo tempornm, misit Dominus Filium suum. Instaurate omnia in Christo. Hoc proposuit. Quce in cælis, et quæ in terrn sunt, in ipso. Multi super hac re diversa senserunt: quidam aiunt coelos animns, terram corpora accipiendum. Alii coelos Judvos, qni coelestia præcepta habuerant, terram esse gentiles. Alii vero asserunt in coelis non angelos restau. ratos, sed eornm scientiam ex Christi tempore profecisse, qui i nquam ignari interrogabant: Quis est iste rex gloriæ? et docentur Dominum eum esse virtutum. Sed quoniam restaurari non dicitur, nisi la.
「及至時候滿足，主就差遣祂的兒子來。」「使天上地上一切所有的，都在基督裡同歸於一。」這是祂所預定的。「那在天上的、在地上的，都在祂裡面。」許多人對此事有不同看法：有人說「天」當理解為靈魂，「地」為身體；有人說「天」是猶太人，因他們領受了屬天的誡命，「地」是外邦人；然而還有人主張，在天上被復原的不是天使，乃是天使的知識自基督之時起有所長進，他們彷彿無知似地問道：「這榮耀的王是誰呢？」隨後受教得知祂就是萬軍之主。但既然說「復原」，無非是指復原到其本身，
'When the fullness of times was come, the Lord sent His Son.' 'To restore all things in Christ.' This He purposed. 'The things that are in heaven, and the things that are on earth, in Him.' Many have thought diversely on this matter: some say that by 'heavens' souls are to be understood, by 'earth' bodies. Others, that the 'heavens' are the Jews, who had received heavenly precepts, and the 'earth' the Gentiles. Others, however, assert that in the heavens it is not the angels who were restored, but that their knowledge advanced from the time of Christ, who, as if ignorant, asked: 'Who is this King of glory?' and are taught that He is the Lord of hosts. But since a thing is not said to be restored except [when it is restored to] itself,
6:9
psum, melius est, si eorum gaudium per salutem hominum restauratum esse dicamus, quod ante habuerant quam homines a justitia penitus declinarent. In terra vero genus humanum restauratum esse quis ambigat? Item aliter: Reparatur in coelo illa quae cum principe suo cecidit angelorum portio, per augmentum et societatem sanctorum, de quibus scribitur; Sed sunt sicut angeli in coelo. Reparantur quoque omnia in terra, cum etiam loco deficientium Judæorum admittentur credentes ex gentibus. Et aliter: Restaurantur quæ sunt in terra, dum nos per mediatoris nostri sanguinem reconcilialionemque reparamur. Reparantur cœlestia, cum de salute nostra gaudium nascitur angelurum.
那麼更好的說法是：他們的喜樂是藉人的救恩而復原的，就是他們在人尚未完全偏離公義之前所曾有的喜樂。但誰能懷疑，在地上人類已被復原呢？另有一解：天上那與其首領一同墮落的天使之部分，藉聖徒的增添與相通而得修復，論到這些聖徒，經上記著說：「他們乃像天上的天使。」地上一切也得修復，因為甚至在失敗的猶太人的地位上，將要有從外邦來的信徒被接納。又有一解：地上之物得以復原，就是我們藉我們中保的血與和好而得修復；天上之物得以修復，就是從我們的救恩生出天使的喜樂。
it is better, if we say that their joy was restored through the salvation of men, the joy which they had before men wholly turned away from righteousness. But who can doubt that on earth the human race was restored? Likewise otherwise: there is repaired in heaven that portion of the angels which fell with its prince, through the increase and fellowship of the saints, of whom it is written: 'But they are as the angels in heaven.' All things are also repaired on earth, when, even in the place of the failing Jews, believers from the Gentiles will be admitted. And otherwise: the things which are on earth are restored, while we are repaired through the blood and reconciliation of our Mediator. The heavenly things are repaired, when from our salvation the joy of the angels is born.
6:10
In qua etiam nos sorte vocati sumus. Nos qui ex Judæis credidimus. Prædestinati. Ante deStinati, sive præcogniti et præsciti: non quia eramus, sed quia ab ipso de malis futuri eramus boni. Secundum propositum ejus. Quia propo. suit Judæos primo restaurarc, et sic gentes: licet pars crediderit Judæorum. Qui omnia operatur. Omninm causa voluntas est Dei, quam rationabilem esse fidelium nullus ignorat, sine dubio bona. Si ipse omnia, ubi est superbia Pelagiana? Ipse ergo et ut credere incipiamus, operatur, qui omnia operatur. Secundum consilium voluntatis suæ. Non secundum merita nostra. Qui dicunt: Voluntas mea bona fecit me Christianum' cum audivit:
「我們……也在祂裡面得了基業（被召）」：就是我們這從猶太人中信主的人。「被預定」：預先命定，或預先認識、預先看見——不是因我們原是如此，乃是因祂要使我們這些惡人將來成為善人。「照著祂的旨意」：因祂定意先復原猶太人，然後才是外邦人，雖然只有一部分猶太人信了。「祂……行作萬事。」萬事的原因就是神的旨意，凡信的人無不知道這旨意是合理的、且無疑是善的。若祂自己行作萬事，伯拉糾派的驕傲又在哪裡呢？所以，那行作萬事的祂，也使我們開始相信。「照著祂旨意所定的」：不是照我們的功勞。那些說「我良善的意志使我成為基督徒」的人，一聽見這話就當閉口：
'In whom we also are called by lot': we who believed from among the Jews. 'Predestined': foredestined, or foreknown and foreseen—not because we were, but because from evil men we were going to be good by Him. 'According to His purpose': because He purposed to restore first the Jews, and thus the Gentiles, although only a part of the Jews believed. 'Who worketh all things.' The cause of all things is the will of God, which no one of the faithful is ignorant is reasonable, and without doubt good. If He Himself [works] all things, where is Pelagian pride? He therefore also works that we may begin to believe, He who works all things. 'According to the counsel of His will': not according to our merits. Let those who say 'My good will made me a Christian' be silent, when they have heard:
6:11
Secundum consilium voluntatis suæ, taceant de meritis. Ut simus in laudem gloriæ ejus. Ut per tigna quae facimus, laudetur gloria Dei. Nos qui ante speravimus in Christo. Nos ex Judæis, qui priores credidimus, sive ex lege cum speravimus. In quo. In quo etiam vobis annuntiata est saIus. Et vos cum audissetis verbum veritatis, Evangelium salutis vestræ. Gentes subaudiendum. In quo et credentes signati estis. In quo Evangelio, vel in Christo, uno charactere signati, et hinc cognoscemini unus esse grex, quia et vos similiter ut nos virtutes per spiritum operamini, quæ virtutes arrha sunt futuræ haereditalis. Si ergo mortuos suscitare arrha est, quanta erit ipsa possessio?
「照著祂旨意所定的」，他們就當對功勞閉口不言。「使我們……得以稱讚祂的榮耀」：使人藉我們所行的善事，稱讚神的榮耀。「我們這首先在基督裡有盼望的人」：就是我們這從猶太人中首先相信的、或從律法中就有盼望的人。「你們……在祂裡面」：在祂裡面救恩也傳給了你們。「你們既聽見真理的道，就是那叫你們得救的福音」——當理解為外邦人。「你們……信祂，就受了印記」：在這福音裡、或在基督裡，受了同一印記，由此便被認出是一群羊，因為你們也像我們一樣藉聖靈行出諸般的德能，這些德能就是將來基業的憑據。既然叫死人復活尚且是憑據，那基業本身將是何等大呢？
'According to the counsel of His will,' let them be silent about merits. 'That we may be unto the praise of His glory': that through the good things which we do, the glory of God may be praised. 'We who before hoped in Christ': we from among the Jews, who believed first, or who from the law hoped [in Him]. 'In whom': in whom to you also has salvation been announced. 'And you, when you had heard the word of truth, the Gospel of your salvation'—the Gentiles are to be understood. 'In whom, believing also, you were sealed': in which Gospel, or in Christ, sealed with one character, and hence you shall be recognized to be one flock, because you also, like us, work virtues through the Spirit, which virtues are the earnest of the future inheritance. If, then, to raise the dead is the earnest, how great will the possession itself be?
6:12
Spiritu promissionis sancto. Qui promissus est per Joelem prophetam. Qui est pignus hæreditatis nostræ. Pignus datur, ut promissis credatur. In redemptionem acquisitionis. Quos sibi sanguine acquisivit. In laudem gloriae ipsius. Ut etiam in hoc nomen ejus glorificetur a nobis. Propterea et ego audiens fidem vestram, quæ est in Domino Jesu, et dilectionem in omnes sanctos. Quam firmiter credatis Domino Jesn, et omnes sauctos, sine exceptione personæ, vel notitiae diligatis. Cavere enim a falsis prophetis, et non omni spiritui credere: non ante probationem judicare præcipimur. Non cesso gratias agens pro vobis. Hoc est, fidem operibus comprobare:
「所應許的聖靈」：就是藉先知約珥所應許的。「這聖靈是我們得基業的憑據（質）。」憑據賜下，是要人相信那些應許。「直到神之產業得贖」：就是祂用自己的血所買來歸於自己的人。「使祂的榮耀得著稱讚」：使祂的名在這事上也被我們榮耀。「因此，我既聽見你們信從主耶穌，親愛眾聖徒」：就是你們是何等堅定地信靠主耶穌，並何等愛眾聖徒，不因人的身分或相識而有例外。因為我們受命要防備假先知，不要信每一個靈，不要在察驗之前論斷。「就……為你們不住地感謝神。」這就是以行為證明信心：
'The Holy Spirit of promise': who was promised through the prophet Joel. 'Who is the pledge of our inheritance.' A pledge is given, that the promises may be believed. 'Unto the redemption of the acquisition': those whom He acquired for Himself by His blood. 'Unto the praise of His glory': that in this too His name may be glorified by us. 'Therefore I also, hearing of your faith which is in the Lord Jesus, and your love toward all the saints': how firmly you believe in the Lord Jesus, and how you love all the saints, without exception of person or acquaintance. For we are commanded to beware of false prophets, and not to believe every spirit, not to judge before proof. 'I cease not to give thanks for you.' This is to prove faith by works:
6:13
quia vobis dono misericordiæ suae infudit fidem, qua crederetis, et charitatem, qua diligeretis. Memoriam vestri faciens in orationibus meis. In orationibus, non ut quidam, ju<unditate convivii; mihi autem nihil oratione jucundius. Ut Deus Domini nostri Jesu Christi Pater gloriæ, Pater gloriæ Domini nostri Jesu Christi. Det vobis spiritum sapientiæ et revelationis. Quomodo Ephesiis a Deo sapientiam postulat, cum scientiam inflare dixerit ad Corinthios ? sed distat in effectu, quod non distat in nomine: nam ibi scientia saeculari loquitur, quæ stultitia est apud Deum: hic vero cœlestem divinamque sapientiam petit, quam qui habuerit, humiliari tangis poterit quam inflari:
因為祂藉憐憫的恩賜，將信心澆灌在你們裡面，使你們得以相信，又將愛心澆灌在你們裡面，使你們得以相愛。「在禱告中記念你們。」是在禱告中，不像有些人在筵席的歡樂中；但在我看來，沒有甚麼比禱告更歡暢的了。「使我們主耶穌基督的神、榮耀的父」——就是我們主耶穌基督之榮耀的父——「將那賜人智慧和啟示的靈賞給你們。」他既對哥林多人說「知識叫人自高自大」，怎麼又為以弗所人向神求智慧呢？但名稱雖不分別，果效卻有分別：因為在那裡他所說的是屬世的知識，這在神看為愚拙；而在這裡他所求的是屬天屬神的智慧，凡有這智慧的人只會被謙卑、而不會自高：
because by the gift of His mercy He infused into you faith, by which you might believe, and charity, by which you might love. 'Making remembrance of you in my prayers.' In prayers, not, as some do, in the pleasantness of a banquet; but to me nothing is more pleasant than prayer. 'That the God of our Lord Jesus Christ, the Father of glory'—the Father of the glory of our Lord Jesus Christ—'may give unto you the spirit of wisdom and of revelation.' How does he ask wisdom from God for the Ephesians, when he said to the Corinthians that 'knowledge puffs up'? But it differs in effect which does not differ in name: for there he speaks of worldly knowledge, which is foolishness with God; but here he asks for heavenly and divine wisdom, which whoever has can be humbled rather than puffed up:
6:14
et per quam dono Dei omnes possunt acquiri virtutes: quia scientia sicut sine charitate inflat, ita cum charitate ædificat. In agnitione ejus. Quomodo optat ut agnoscant Deum, quem usque adeo sciebant, ut ei credentes pro co omnes diligerent sanctos? Sed ut perfecte cognoscant quia Dei gratia, non suo merito sunt salvati: et quanta sit virtus et magnitudo ejus. Virtus, quia potest promissa praemia vel poenas implere; magniIndo, quia ubique esi, et nihil eum potest latere. Qui enim hæc cognoverit, et pro certo habuerit, peccare capitalia pertimescit. Nam qui humanam præsentiam erubescit, multo magis divinam.
並藉這智慧，靠神的恩賜，一切德能都可獲得：因為知識若沒有愛心就叫人自高，若有愛心便造就人。「並且真知道祂。」他既然願他們認識神，而他們認識神已到這地步，以致因信祂便為祂的緣故愛眾聖徒，這是甚麼意思呢？乃是要他們完全知道，他們得救是靠神的恩典，不是靠自己的功勞；並要知道祂的能力與偉大是何等的大。能力，因祂能成就所應許的賞賜或刑罰；偉大，因祂無所不在，沒有甚麼能向祂隱藏。因為凡知道這些事、並以為確實的人，就極其畏懼犯下大罪。因為那在人面前尚且羞愧的，何況在神面前呢。
and through which, by the gift of God, all virtues can be acquired: because knowledge, as without charity it puffs up, so with charity it edifies. 'In the knowledge of Him.' How does he wish that they may know God, whom they knew to such a degree that, believing in Him, they loved all the saints for His sake? But that they may perfectly know that they were saved by the grace of God, not by their own merit; and how great is His power and greatness. Power, because He can fulfill the promised rewards or punishments; greatness, because He is everywhere, and nothing can be hidden from Him. For he who has known these things, and held them for certain, greatly dreads to commit capital sins. For he who blushes at human presence, much more [blushes at] the divine.
6:15
Inde filii Eli sacerdotis Deum nescisse dicuntur, quia ejus præsentiam ei potentiam minime timuerunt. Illuminatos oculos c ordis vestri. Spiritalia promissa non n si spiritalibus oculis prævidentur. Ut sciatis quæ sit spes vocationis ejus, quæ divitiæ gloriae hæreditatis ejus. Si scieritis a d quam spem vocati estis, omnem spem sæculi facile contemnetis. Et si divitias hæreditatis Dei videtitis, omnis terrena vobis sordebit hæreditas. Nemo enim regnum cum opibus suis sperans as aut plumbum possidere dignalur. In sanctis. In justis ct sanctis: non omnibus hominibus. Et quæ sit supereminens magnitudo virtutis ejus in nos qui credidimus.
因此，祭司以利的兒子被說成不認識神，因為他們絲毫不懼怕祂的同在與能力。「照明你們心中的眼睛。」屬靈的應許，非用屬靈的眼睛不能預見。「使你們知道祂的恩召有何等指望，祂在聖徒中得的基業有何等豐盛的榮耀。」你們若知道自己蒙召所得的是何等的指望，就必輕易藐視今世一切的指望。你們若看見神基業的豐富，一切屬地的基業在你們看來就必卑賤。因為凡指望得國的，斷不屑於用自己的財富去佔有銅鐵。「在聖徒中」：是在義人與聖徒中，不是在一切人中。「並知道祂向我們這信的人所顯的能力是何等浩大。」
Hence the sons of Eli the priest are said not to have known God, because they in no way feared His presence and His power. 'The enlightened eyes of your heart.' Spiritual promises are not foreseen except with spiritual eyes. 'That you may know what is the hope of His calling, and what are the riches of the glory of His inheritance.' If you know to what hope you are called, you will easily despise all the hope of the age. And if you see the riches of God's inheritance, every earthly inheritance will become vile to you. For no one who hopes for a kingdom deigns to possess brass or lead with his own wealth. 'In the saints': in the just and holy, not in all men. 'And what is the exceeding greatness of His power toward us who believe.'
6:16
Quis potest comprehendere magnitudinem virtutis ejus, et ineffabilem honitatem, quam vel in eos qui ex circumcisione, vel in eos qui ex gentibus crediderunt contulit, ut eos faceret credentes, et Filio suo faceret membra, qui est caput Ecclesiæ sui, et ad suam dexteram in coelestibus collocaret? Secundum operationem potentiæ. Non secundum legem vel naturam. Virtutis ejus, quam operatus est in Christo. Haec est supereminens magnitudo virtutis ejus super nos. Suscitans illum a mortuis. Nostræ naturæ assumptione. Et constituens ad dexteram suam in coelestibus super omnem principatum, et potestatem, et virtutem. Dextera pro honore ponitur ac beatitudine; non ut Deus corporeus esse credatur:
誰能測透祂能力的浩大，並祂那不可言喻的良善，就是祂賜給那些從割禮而來的人、或那些從外邦人中相信的人的良善，使他們成為信徒，使他們作祂兒子的肢體（祂就是祂教會的元首），並使他們坐在祂右邊的天上呢？「就是照祂……運行的大能」：不是照律法或本性。「照祂在基督身上所運行的大能」：這就是祂向我們所顯浩大無比的能力。「使祂從死裡復活」：藉取了我們的本性。「叫祂在天上坐在自己的右邊，遠超過一切執政的、掌權的、有能的。」右邊是表尊榮與福樂；並非要人相信神有形體：
Who can comprehend the greatness of His power, and the ineffable goodness which He bestowed either on those who are of the circumcision or on those who believed from among the Gentiles, that He might make them believers, and might make them members of His Son, who is the Head of His Church, and might place them at His right hand in the heavenly places? 'According to the working of the might': not according to the law or nature. 'Of His power, which He wrought in Christ.' This is the exceeding greatness of His power over us. 'Raising Him from the dead': by the assumption of our nature. 'And setting Him at His right hand in the heavenly places, above all principality, and power, and virtue.' The right hand is put for honor and beatitude; not that God is to be believed corporeal:
6:17
nam et Pater a dextris Filii esse dicitur, sicut scriptum est: Dominus a dextris tuis confregit. Ambo ergo a dextris sunt, quia nihil est in Divinitate sinistrum. Dextera ergo Dei beatitudo; sessio, habitatio intelligenda est. Et dominationem. Quia unum cum Deo, vel in Deo est. Et omne nomen quod nominatur. Si quod est aliud quod nescimus. Non solum in hoc sæculo, sed et in futuro. Et omnia subjecit sub pedibus ejus. In futuro, hoc est in coelesti, quod nobis futurum est, non Deo, nec sibi. Et ipsum dedit caput omni Ecclesiæ. Christus caput Ecclesiae est, omnium plenitudo membrorum. Quæ est corpus ipsius et plenitudo ejus. Capilis. Qui omnia in omnibus adimplelur.
因為父也被說成在子的右邊，正如經上所記：「主在你右邊……打傷。」所以二者都在右邊，因為在神性裡沒有甚麼是左邊的。因此神的右邊當理解為福樂、坐席、居所。「並主治的」：因祂與神為一，或在神裡面。「以及一切受稱的名」：若有其他我們所不知的名。「不但是今世的，連來世的也都超過了。」「又將萬有服在祂的腳下」：是在來世，就是在屬天的世代，那對我們是將來的，對神、對祂自己卻不是。「使祂為教會作萬有之首。」基督是教會的元首，是一切肢體的豐滿。「教會是祂的身體，是……的豐滿」——即元首的豐滿——「祂是充滿萬有者所充滿的。」
for the Father too is said to be at the right hand of the Son, as it is written: 'The Lord at thy right hand hath broken.' Both, therefore, are at the right hand, because there is nothing left-handed in the Godhead. The right hand of God, therefore, is to be understood as beatitude, sitting, dwelling. 'And dominion': because He is one with God, or in God. 'And every name that is named': if there be any other which we know not. 'Not only in this age, but also in that which is to come.' 'And He hath subjected all things under His feet': in the future, that is, in the heavenly [age], which is future to us, not to God, nor to Himself. 'And He gave Him to be head over all the Church.' Christ is the Head of the Church, the fullness of all its members. 'Which is His body, and His fullness'—of the Head—'who is filled all in all.'
6:18
Qui totus in membris omnibus adimpletur, non in singulis, ne ulla diversitas meritorum sit: quando omnes crediderint, et perfecti fuerint, tunc erit corpus perfectum in omnibus membris. CAP. II. Et vos cum essetis. Hinc imis vult ostendere quantum eis beneficii sit collatum. Mortui delictis ct peccatis vestris. Morte peccati, contra Pelagianos, qui naturam tantum defendunt quantum ratio non habet: et dicunt fidem ex natura esse. Quid enim boni potest mortuus facere ? In quibus aliquando ambulastis. Jam vero non ambulatis. Secundum sæculum mundi huju. Ideo sæculum homines saeculi dicimus, sicut dicimus domum vel bonam, vel malam, dum habitantes in ea intelligimus homines sæculi.
祂是在一切肢體中、而非在個別肢體中被完全充滿，免得功德有甚麼參差：等到眾人都信了、都成為完全，那時身體便在一切肢體中成為完全。第二章。「你們……那時。」由此他要顯明，賜給他們的恩惠是何等的大。「死在你們的過犯罪惡之中」：即死在罪的死亡裡——這是駁斥伯拉糾派的，他們維護本性只到理性所不容之處，並說信心是出於本性。因為死人能行甚麼善呢？「你們從前……在其中行事」：但如今你們確實不再如此行了。「隨從今世的風俗。」因此我們稱「世界」為世人，正如我們稱一座房子或好或壞，其實是指住在其中的世人。
He who is filled wholly in all the members, not in individual ones, lest there be any diversity of merits: when all shall have believed and been made perfect, then will the body be perfect in all its members. CHAPTER II. 'And you, when you were.' Hence he wishes to show how great a benefit was conferred on them. 'Dead in your offenses and sins': by the death of sin—against the Pelagians, who defend nature only so far as reason does not hold, and say that faith is from nature. For what good can a dead man do? 'In which you formerly walked': but now indeed you no longer walk. 'According to the course of this world.' Therefore we call 'the world' the men of the world, just as we call a house either good or bad, while we understand by it the men of the world dwelling in it.
6:19
Idola colentes nominat saeculum, sicut et serpentes, quorum similes eramus sequentes diaboli voluntalem. Secundum principem potestatis aeris hujus., Secundum principem illius potestatis, qui in hoc aere ventoso est de cœlis dejectus. Spiritus qui nunc operatur. Suasione, non vi. In filios diffidentiae. In eos qui non credunt: unusquisque illius filius efficitur, quem imitatur, sive quo diguus est: quomodo filii iræ, et mortis, et gehennæ. In quibus et nos. Non solum vos. Omnes aliquando conversati sumus. Gentes Deum non credendo, Judaei male vivendo: omnes originali peccato det!nebamur. In desideriis carnis nostræ, facientes voluntales carnis et cogitationum.
他把敬拜偶像的人稱為「世界」，也稱作「蛇」，當我們順從魔鬼的旨意時，正與牠們相似。「順著這空中掌權者的首領」，就是說順著那從天上被摔下、如今在這多風空氣之中的掌權者的首領。「那如今運行的靈」，是以勸誘而非以強力運行。「在悖逆之子身上」，就是在那些不信的人身上：各人都成為他所效法之人的兒子，或成為使他配得如此之人的兒子——正如他們是忿怒之子、死亡之子、地獄之子。「我們從前也在其中」，不僅是你們。「我們眾人從前都曾生活在其間」，外邦人因不信神，猶太人因生活邪惡：我們眾人都被原罪所拘禁。「放縱肉體的私慾，行肉體和心中所喜好的事。」
He calls those who worship idols 'the world,' and likewise 'serpents,' whose likeness we bore while we followed the will of the devil. 'According to the prince of the power of this air.' That is, according to the prince of that power who is in this windy air, having been cast down from heaven. 'The spirit that now works.' By persuasion, not by force. 'In the sons of unbelief.' That is, in those who do not believe: each man becomes the son of him whom he imitates, or of him whose deeds make him worthy—just as they are sons of wrath, and of death, and of hell. 'Among whom we also.' Not you only. 'We all once had our conversation.' The Gentiles by not believing in God, the Jews by living wickedly: we were all held fast by original sin. 'In the desires of our flesh, doing the will of the flesh and of our thoughts.'
6:20
Quando anima nostra rebus terrenis et carnalibus inhaerebat: non solum desiderans, sed et faciens quæ cogitatio suggerebat. Et eramus natura. Ita nos paternae originis mala consuetudo possedit, ut omnes ad damnationem nasceremur. Filii iræ, sicut et caeteri. Filii iræ, sicut supra diffidentiæ, filii Adae, filii vindictae. Haec audiant et erubescant, qui tantum vitiatæ naturæ tribuunt, ut Apostolo contradicant, et a fide exorbitent. Deus autem, qui dives est in misericordia. Non solum in virlute, sed etiam in misericordia. Misereris autem, ait, omnium, quia omnia potes, et diligis ea quae creasti: nec enim odiens aliquid constituisti. Propter nimiam charitatem suam.
當我們的靈魂緊附於屬地和屬肉體之事時：不僅渴慕，甚且照著心思的慫恿去行。「我們本為」——如此，我們祖先本源的惡習佔據了我們，以致我們眾人生來就趨向定罪。「本為可怒之子，和別人一樣」，即如上文「悖逆之子」，是亞當的兒子、是遭報之子。凡把腐敗本性抬高到違背使徒、偏離信德的人，聽了這話就當羞愧。「然而神既有豐富的憐憫」，不僅在能力上，也在憐憫上。因為經上說：「你憐憫萬物，因為你無所不能，也愛惜你所造的一切，你並未憎恨地造成任何東西。」「因著他極大的慈愛。」
When our soul clung to earthly and carnal things: not only desiring, but even doing what our thought suggested. 'And we were by nature'—so the evil habit of our paternal origin possessed us, that we were all born unto damnation. 'Children of wrath, even as the rest.' Children of wrath, as above 'children of unbelief,' sons of Adam, sons of vengeance. Let those hear this and blush who ascribe so much to corrupted nature that they contradict the Apostle and stray from the faith. 'But God, who is rich in mercy.' Not only in power, but also in mercy. For 'thou hast mercy,' it says, 'upon all, because thou canst do all things, and lovest the things which thou hast made: for thou hast not appointed anything hating it.' 'For his exceeding charity.'
6:21
Nimia charitas est, rebelles servos, et impios, velut filios diligere. Unde considerandum est quantum dil gat jam sanctos effectos, qui tantum amavit peccatores et impios. Qua dilexit nos. Et misertus est nostri. Et cum essemus mortui peccatis. Rei mortis jam quasi mortui vivebamus, non solum in originali peccato, sed etiam actuali. Convivificavit nos Christo. Sine peccato per baptismum faciendo, et resuscitando: nec debemus desperare in vobis fieri quod nostra natura jam possidet in Christo. Cujus gratia estis salvati. Gratis, non merito nostro, ut humilietur humana superbia, quæ se de meritis jactat, et sciat gratiam gratis datam.
以愛子女之愛去愛悖逆不虔的僕人，這是極大的慈愛。因此我們當思想：那如此深愛罪人與不虔者的主，如今是何等愛那些已被成聖的人。「就是他愛我們的愛」，他也憐憫了我們。「當我們死在過犯中的時候」，我們既為死所轄，就已如死人一般活著，不僅活在原罪中，也活在本罪中。「他便叫我們與基督一同活過來」，藉洗禮使我們脫離罪，並使我們復活：我們不當灰心，以為我們的本性在基督裡已擁有之事不能在我們身上成就。「你們得救是本乎他的恩」，是白白的，不憑我們的功勞，好叫誇耀己功的人的驕傲被貶抑，並知道恩典是白白賜下的。
It is exceeding charity to love rebellious and impious servants as though they were sons. Hence we must consider how greatly he loves those now made holy, who so loved sinners and the impious. 'Wherewith he loved us.' And had mercy on us. 'And when we were dead in our sins.' Being guilty of death, we already lived as though dead, not only in original sin, but also in actual sin. 'He hath quickened us together in Christ.' By making us without sin through baptism, and by raising us up: nor ought we to despair that in us may be accomplished what our nature already possesses in Christ. 'By whose grace ye are saved.' Freely, not by our merit, that human pride, which boasts of its merits, might be humbled, and might know that grace is given freely.
6:22
Et conresuscitavit, et consedere fecit in cælestibus in Christo Jesu. Quia ubi caput est, ibi erit et corpus, sicut et ipse ait: Volo ut ubi ego sum, et ipsi sint. Ut ostenderet in sæculis supervenientibus. Ante praedestinavit quod erat modo ficturus. Abundantes divitias gratiæ suæ in bonitate. Vere abundans gratia, ut non solum peccata douaret, sed etiam cum Christo resuscitaret: et nec hoc suffecit, nisi etiam nos ad dexteram Dei in coelestibus collocaret in assumpto homine. Super nos in Christo Jesu. In corpus Christi, vetexemplo ejus. Gratia enim estis salvati. Non meritis vestris, sed gratia gratis data. Hoc contra eos qui dicunt quod suis meritis salventur. Per fidem.
「他又叫我們一同復活，一同坐在天上，在基督耶穌裡。」因為元首在哪裡，身體也必在那裡，正如他自己所說：「我在哪裡，願他們也在那裡。」「要顯明在後來的世代」，他預定了他將在適當時候所要成就的事。「他恩典的豐富，並他的恩慈」，這恩典何等豐富，不僅赦免罪過，更叫我們與基督一同復活：這尚且不夠，除非他還藉所取的人性，把我們安置在天上神的右邊。「向著我們，在基督耶穌裡」，就是進入基督的身體，效法他的榜樣。「你們得救是本乎恩」，不是憑你們的功勞，乃是憑白白賜下的恩典。這是針對那些說靠自己功勞得救的人。「藉著信。」
'And hath raised us up together, and made us sit together in the heavenly places in Christ Jesus.' For where the head is, there also shall the body be, as he himself says: 'I will that where I am, they also may be.' 'That he might show in the ages to come.' He foreordained what he was about to fashion at the proper time. 'The abundant riches of his grace in his goodness.' Truly abundant grace, that not only forgives sins, but even raises us up with Christ: and even this was not enough, unless he also placed us at the right hand of God in the heavenly places, in the manhood he assumed. 'Over us in Christ Jesus.' Into the body of Christ, after his example. 'For by grace ye are saved.' Not by your merits, but by grace freely given. This is against those who say that they are saved by their own merits. 'Through faith.'
6:23
Per solam fidem, quam sanctus Spiritus dono suo infundit. Et hoc non ex vobis, Dei enim donum est. Sed dono gratiae, ne dicerent quod fides ex ipsis esset, et non ex Deo. Non ex operibus vestris, ut ne quis glorietur. Ne quis glorietur se suis meritis accepisse. Ipsius enim sumus factura. Quia nuper sumus in Christo renati, ut in bonis operibus Dei adjutorio ambulemus, quæ in Evangelio sunt ostensa. Creati in Christo, in operibus bonis. Non de illa creatione dicit, qua in Adam vel ex Adam nascimur, sed qua in baptismo per gratiam reformamur, ut ipsius adjutorio in bonis operibus ambulemus. Hæc omnia ex gratia eveniunt, vel praeparantur:
唯獨藉著信，就是聖靈藉其恩賜所澆灌的信。「這並不是出於自己，乃是神所賜的」，乃是恩典的恩賜，免得他們說信是出於自己而非出於神。「也不是出於你們的行為，免得有人自誇」，免得有人誇口說是憑自己的功勞領受的。「因我們原是他的工作」，因為我們新近在基督裡重生，好叫我們藉他的幫助行神的善工，這些善工已在福音中彰顯。「在基督裡受造，行善事」，他所說的不是我們在亞當裡或從亞當而生的那個受造，乃是我們在洗禮中藉恩典得以更新的那個受造，好叫我們藉他的幫助行善事。這一切都是出於恩典，或藉恩典預備的：
Through faith alone, which the Holy Spirit pours in by his gift. 'And that not of yourselves, for it is the gift of God.' But by the gift of grace, lest they should say that faith was of themselves and not of God. 'Not of your works, that no man may glory.' Lest anyone should boast that he had received it by his own merits. 'For we are his workmanship.' Because we have lately been reborn in Christ, that we may walk in the good works of God by his help, which are set forth in the Gospel. 'Created in Christ, in good works.' He speaks not of that creation by which we are born in Adam or from Adam, but of that by which we are reformed in baptism through grace, that by his help we may walk in good works. All these things come from grace, or are prepared by it:
6:24
nam quod sequitur, Quae præparavit Deus, id est prædestinavit. Quæ præparavit Deus, ut in illis ambulemus. Praeparavit Deus in præsentia sua: et nunc dedit per gratiam suam, secendum novum hominem ambulemus: id est, prædestinavit; prædestinatio sine præscientia esse non potest. Propter quod memoret estote, quod aliquando vos gentes. Commemorat illos de quanta ignobilitate ad summam regni perducti sunt, ut non,int ingrati ei qui hoc illis gratia sua prastare dignatus est. In carne, qui dicebamini præputium. Gentes praeputium, Judæi circumcisio dicebantur. Ab ea quæ dicitur circumcisio. Non in corde per spiritum. In carne manu facta. Humana.
因為下文說：「就是神所預備的」，即神所預定的。「神所預備叫我們行的」，神在他自己的面前預備了這些：如今藉他的恩典賜下，好叫我們照著新人行事：即他預定了；因為預定不能離開預知而存在。「所以你們應當記念你們從前是外邦人」，他提醒他們是從何等的卑微被帶到國度的至高處，好叫他們不至對那按其恩典甘願賜此於他們的主忘恩。「在肉身上，那被稱為未受割禮的」，外邦人被稱為「未受割禮的」，猶太人被稱為「受割禮的」。「被那稱為受割禮之人所稱的」，那割禮不是藉聖靈行在心裡的。「是人手在肉身上所行的」，即出於人的。
for what follows, 'Which God hath prepared,' that is, hath foreordained. 'Which God hath prepared, that we should walk in them.' God prepared them in his own presence: and now he has given them through his grace, that we may walk according to the new man: that is, he foreordained; for predestination cannot exist without foreknowledge. 'Wherefore be mindful that ye were once Gentiles.' He reminds them from what great obscurity they were brought to the highest place of the kingdom, that they might not be ungrateful to him who by his grace deigned to grant them this. 'In the flesh, who were called uncircumcision.' The Gentiles were called 'uncircumcision,' the Jews 'circumcision.' 'By that which is called circumcision.' Not in the heart through the Spirit. 'Made by hand in the flesh.' That is, human.
6:25
Quia eratis in illo tempore sine Christo, alienati a conversatione Israel. Quia il!i Christum in multis mysteriis et sacramentis habebant promissum: vos autem idola caeca et muta sequentes, nec in nomine Christum sciebatis, qui Dei populus habebatnr. Et hospites testamentorum. Etiamsi aliqui credebant, proselyti, hoc est, peregrini habebantur: quia extranæerant gentes ab Israel et a Christo. Promissionis spem non habentes. Sicut illi sperab ant promissa Dei quae promiserat Abrah.r, in Christo salutem esse venturam. Et sine Deo in hoc mundo. Multos enim falsos deos sequenles, unum et verum amiserant. Nunc autem in Christo Jesu. Unum estis in corpore ejus, id esi, Ecclesia.
「因為那時你們與基督無關，在以色列國民以外」，因為他們在許多奧祕與聖禮中已有基督的應許：但你們卻跟從瞎眼啞口的偶像，甚至不曾按名認識基督，儘管你們本被算為神的子民。「並且在諸約上是局外人」，即使有些人相信，也只被當作歸化者，就是外人：因為外邦人與以色列、與基督都是隔絕的。「沒有指望的應許」，正如以色列人指望神向亞伯拉罕所應許的，就是救恩要在基督裡臨到。「活在世上沒有神」，因為他們跟從許多假神，就失去了那獨一真神。「如今卻在基督耶穌裡」，你們在他的身體，就是教會裡，成為一體。
'Because at that time ye were without Christ, alienated from the commonwealth of Israel.' Because they had Christ promised in many mysteries and sacraments: but you, following blind and mute idols, did not even know Christ by name, who were reckoned the people of God. 'And strangers to the covenants.' Even if some believed, they were held as proselytes, that is, as foreigners: for the Gentiles were estranged from Israel and from Christ. 'Having no hope of the promise.' As they hoped for the things God had promised, which he had promised to Abraham, that salvation should come in Christ. 'And without God in this world.' For following many false gods, they had lost the one and true God. 'But now in Christ Jesus.' You are one in his body, that is, the Church.
6:26
Vos qui aliquando eratis longe a Deo facti, estis prope. Ita ut Judæis æquaremini. In sanguine Christi. Credite vos ejus sanguine libcra!os, qui vos illis aequavit. Ise enim est pax nostra. Reconciliatio populi utriusque ad invicem, et ad Deum. Qui fecit utraque unum. Gregem. Et medium parietem maceriæ. Medius quasi paries et maceria sepserant: inter utrumque populum onera legis, quæ gentes deterrebant, ne Israelitico populo jungerentur. Ipse paries inimicitia nominatur. Vel certe peccata tam actua ra, quam originalia, quae a Deo separare noscuntur, merito inimicitiae dicuntur. Solvens inimicitias in carne sua, legem mandatorum.
「你們從前遠離神的人，如今得以親近了」，以致與猶太人同等。「靠著基督的血」，你們當信，是他的血使你們得釋放，是他使你們與他們同等。「因他是我們的和睦」，就是使兩下的百姓彼此並向神和好。「將兩下合而為一」，成為一群。「並拆毀了中間隔斷的牆」，律法的重擔如中間的牆與籬笆，把兩下的百姓彼此隔開，攔阻外邦人與以色列民聯合。「這牆被稱為冤仇」，或者說，那些本罪與原罪，既知能使人與神分離，就理當稱為冤仇。「在他肉身上除掉冤仇，就是那記在律例上的誡命。」
'You who once were far off have been made near.' So that you might be made equal to the Jews. 'By the blood of Christ.' Believe that you were freed by his blood, who made you equal to them. 'For he is our peace.' The reconciliation of both peoples to one another, and to God. 'Who hath made both one.' One flock. 'And the middle wall of partition.' Like a middle wall and partition, the burdens of the law had fenced off the two peoples from each other, which deterred the Gentiles from being joined to the people of Israel. 'That wall is named enmity.' Or certainly sins, both actual and original, which are known to separate from God, are rightly called enmity. 'Abolishing the enmity in his flesh, the law of commandments.'
6:27
Hoc est circumcisionis et caeterorum, quae non Dei volunlas, sed populi duritia exigebat. Has inimicitias tulit Dominus, et pacem refudit, legemque evacuans, ut duos conderet in uno novo homine: in quo non soluto interiorem et exteriorem, sed etiam Judæum significat, et Graecum, ut esset omnia in omnibus. Dominus enim sabbati, superstitionem tulit sabbati corpora lis, et quasi medium solvit legis parietem, qui nos ab ea pietate, quae secundum Deum est, decretorum difficultate probibebat: quia impossibile erat gentibus juxta legem Moysi militare Deo. Decretis evacuans, ut duos condat in semetipsum in unum novum hominem. Per fidem solam justificans:
就是割禮與其餘的規條，這些並非神的旨意所要求，乃是百姓的頑梗所索求的。這些冤仇主已除去，重新賜下和睦，並廢掉律法，好把兩下造成一個新人：在他裡面，他所指的不僅是內在與外在的人，也是猶太人與希臘人，好叫他在萬有中作萬有。因為安息日的主除掉了肉身安息日的迷信，彷彿拆毀了律法中間的牆，這牆藉其律例的難處，攔阻我們達到那合乎神的敬虔：因為外邦人照摩西的律法事奉神本是不可能的。「藉律例將它廢掉，好把兩下在他自己裡面造成一個新人」，唯獨藉信稱人為義：
That is, of circumcision and the rest, which not the will of God but the hardness of the people demanded. These enmities the Lord took away, and poured back peace, and voided the law, that he might make two into one new man: in whom he signifies not only the inner and the outer man, but also Jew and Greek, that he might be all in all. For the Lord of the Sabbath took away the superstition of the bodily Sabbath, and, as it were, broke down the middle wall of the law, which by the difficulty of its decrees kept us from that piety which is according to God: because it was impossible for the Gentiles to serve God according to the law of Moses. 'Abolishing it by his decrees, that he might make two into himself into one new man.' Justifying by faith alone:
6:28
et dum decernit, sola moralia ista destruxit, quo non solum exteriorem et interiorem, sed etiam in unum populum christianum ex duobus populis factum. Faciens pacem, et reconciliet ambos in uno corpore Deo. Quia ambo fuerant per peccatum aversi. Per crucem. Per solam fidem crucis, quae neminem deterret. Non enim gravis est, quam subito accipere etiam latro potuit crucifixus, Interficiens inimicitiam. Separationis. In semetipso. In carne sua. Et veniens evangelizavit. Ad hoc venit. Pacem vobis, qui longe fuistis. Gentibus loquitur, quæ longe a leo disce serant: non loco, sed idola colendo. Et pacem his qui prope. Judæis.Quoniam per ipsum habemus. Nemo venit ad Patrem nisi per meAmbo accessum.
當他頒定律例時，只毀去那些道德的規條，藉此不僅使外在與內在的人合一，更使兩下的百姓合成一個基督徒的民族。「成就了和睦，好將兩下藉一個身體與神和好」，因為兩下都曾因罪背離了神。「藉著十字架」，唯獨藉著對十字架的信，這信不使人畏懼。因為它並不沉重，連被釘的強盜也能在片刻間領受。「將冤仇除滅」，就是那隔斷的冤仇。「在他自己身上」，在他的肉身上。「他來傳福音」，他為此而來。「將和平傳給你們遠處的人」，他向外邦人說話，他們曾遠離了神：不是地方上的遠離，乃是因敬拜偶像而遠離。「也傳給那近處的人」，就是猶太人。「因為我們……都藉著他」，若不藉著我，沒有人能到父那裡去。「兩下都得以進到。」
and while he decrees, he destroyed those moral precepts alone, whereby not only the outer and the inner man, but even one Christian people made from two peoples. 'Making peace, and that he might reconcile both in one body to God.' Because both had been turned away through sin. 'By the cross.' By faith in the cross alone, which deters no one. For it is not burdensome, since even the crucified thief was able to receive it in a moment. 'Slaying the enmity.' Of separation. 'In himself.' In his own flesh. 'And coming he preached the gospel.' For this he came. 'Peace to you who were far off.' He speaks to the Gentiles, who had departed far from God: not in place, but by worshipping idols. 'And peace to those who were near.' The Jews. 'For through him we have.' No one comes to the Father but through me. 'Both an access.'
6:29
Populi. In uno spiritu ad Patrem. Unum corpus unum spiritum habet. Ergo jam non estis hospiteS, et advente; sed estis cives sanctorum et domestici Dei. Jam non extranei, nec proselyti: nec enim separavit vos a populo suo, sicut prædixit Isaias: cives ejusdem sunt et originis et habitationis. Superædificati super fundamentum. Fundamentum apostolorum et prophetarum Christus est, qui ciiam lapis dicitur angularis; ut scriptum est: Lapidem quem reprobaverunt ædificantes, duos parietes conjungens et continens. Et fundamentum autem, et summus, quia in ipso et fundatur et consummatur Ecclesia. Apostolorum et prophetarum, ipso summo angulari lapide Christo Jesu.
指眾百姓。「在一位聖靈裡，得以進到父面前」，一個身體有一個靈。「這樣，你們不再作外人和客旅，乃是與聖徒同國，是神家裡的人了。」不再是外人，也不是歸化者：因為他並未把你們與他的子民分開，正如以賽亞所預言的：他們是同源同住的公民。「被建造在根基上」，使徒與先知的根基就是基督，他也被稱為房角石；正如經上所記：「匠人所棄的石頭」，把兩堵牆連接並維繫在一起。他既是根基，也是頂石，因為教會在他裡面被建立，也在他裡面得以完成。「就是使徒和先知，基督耶穌自己為房角的頭塊石頭。」
The peoples. 'In one Spirit unto the Father.' One body has one spirit. 'Therefore ye are no longer strangers and sojourners, but ye are fellow-citizens with the saints and of the household of God.' No longer foreigners, nor proselytes: for he did not separate you from his people, as Isaiah foretold: they are citizens of the same origin and dwelling. 'Built upon the foundation.' The foundation of the apostles and prophets is Christ, who is also called the corner-stone; as it is written: 'The stone which the builders rejected,' joining and holding together two walls. And he is both the foundation and the summit, because in him the Church is both founded and consummated. 'Of the apostles and prophets, Christ Jesus himself being the chief corner-stone.'
6:30
Prophetarum, Nod, non Veteris Testamenti: alioquin priores prophetas nominasse debuerat. In quo omnis ædificatio constructa crescit. Ad comparationem templi Salomonis dicit instrui corpus Christi, id est, Ecclesiam: ut multo majorem habeat munditiam et sanctitatem veritas quam imago. In templum sanctum in Domino. In templo sancto non possunt poni lapides non sanctificati. In quo et vos. Ut et vos sitis Dei habitaculum spiritale, id est, non manu factum. Coædificamini in habitaculum Dei in spiritu. Apostolis et prophetis. CAP. III. Hujus rei. Hujus, quam superius memoravi, quod Filius Dei descendens de cælis, et Judæos et gentes salvaverit, et unum fecerit gregem. Gratia. Dono Dei.
指先知，就是新約的先知，而非舊約的：否則他當先題到從前的先知。「各房靠他聯絡得合式，漸漸成為……」，他以所羅門的聖殿相比，說基督的身體，就是教會，正在被建造：好叫真理比那預表有更大的潔淨與聖潔。「成為主的聖殿」，未經成聖的石頭不能安放在聖殿中。「你們也……在他裡面」，好叫你們也成為神屬靈的居所，就是非人手所造的。「一同被建造，成為神藉著聖靈居住的所在」，建造在使徒與先知的根基上。第三章。「因此」，就是為了我上文所題的，即神的兒子從天降下，拯救了猶太人與外邦人，使他們合成一群。「恩典」，就是神的恩賜。
Of the prophets, of the New, not of the Old Testament: otherwise he ought to have named the former prophets first. 'In whom all the building fitly framed together groweth.' By comparison with the temple of Solomon he says that the body of Christ, that is, the Church, is being built: so that the truth may have much greater purity and holiness than the figure. 'Unto a holy temple in the Lord.' In a holy temple unsanctified stones cannot be placed. 'In whom ye also.' That ye also may be a spiritual dwelling-place of God, that is, not made by hand. 'Are built together for a habitation of God in the Spirit.' Upon the apostles and prophets. CHAPTER III. 'For this cause.' For this, which I mentioned above, that the Son of God, descending from heaven, saved both Jews and Gentiles, and made them one flock. 'Grace.' The gift of God.
6:31
Ego Paulus vinctus Christi Jesu. Sive vinctus catenis, sive vinctus amore Christi, non possum meam, nisi Dominus dederit, facere voluntatem. Quando se vinctum nominat, confirmat Evangel um, ostendens quanta sit spes ejus, pro qua talia pati libenter amplectitur, cum possit apud Judæos ut legis doctor, et magnis divitiis abundare, et summo honore haberi. Pro vobis gentibus. Secundum Evangelium inimici propter vos, qui.t eos unum esse dicebat. Si tamen audistis. Si firmiter retinetis. Dispensationem gratiæ Dei, quce data est mihi in vobis. Quis fidelis servus et prudens, quem constituit Dominus super familiam suam, ut det illi escam in tempore ? Haec est dispensalio praedicationis.
「我保羅為基督耶穌被囚的」，無論是被鎖鏈捆綁，還是被基督的愛所繫，若非主准許，我就不能行自己的意思。當他自稱為囚犯時，他堅固了福音，顯明他的盼望何等大，為此他甘願擁抱這樣的苦難，儘管他在猶太人中身為律法教師，本可積聚大財，並受最高的尊榮。「為你們外邦人」，照福音而言，他為你們的緣故成了仇敵，就是他宣告兩下合一的緣故。「如果你們聽見了」，如果你們堅定持守。「神為你們的緣故所賜給我恩典的職分」，「誰是那忠心有見識的僕人，為主人所派管理家裡的人，按時分糧給他們呢？」這就是傳道的職分。
'I Paul, the prisoner of Christ Jesus.' Whether bound with chains, or bound with the love of Christ, I cannot do my own will unless the Lord grants it. When he calls himself a prisoner, he confirms the Gospel, showing how great is his hope, for which he willingly embraces such sufferings, though among the Jews he might, as a teacher of the law, abound in great riches and be held in highest honor. 'For you Gentiles.' According to the Gospel, an enemy for your sake, who declared them to be one. 'If indeed ye have heard.' If ye firmly hold fast. 'The dispensation of the grace of God which is given me toward you.' 'Who then is the faithful and wise servant, whom the Lord hath set over his household, to give them meat in due season?' This is the dispensation of preaching.
6:32
Diligenter adverte, quod gratiæDei tribuit quod est, ne aliquis de meritis extollatur; et dum sibi tribuit, quod habet, dono Dei exist t ingratus. Quoniam secundum revelat onem notum mihi factum est sacramentum. Judxos et gentes unum esse in Christo, secundum revelationem, non secundum humanam doctrinam. Sicut supra scripsi in brevi prout potestis legentes intelligere. Non quantum ego scribere poteram, sed quantum intelligere valebatis. Prudentiam meam in mysterio Christi. Non in eloquentia sæculari. Quod aliis generationibus non est agnit m filiis hominum. Sciebant quidem antiqui prophetæ gentes esse vocandas; sed nesciebant nullam distantiam futuram inter Judæumet gentilem:
當仔細留意，他把自己的所是歸於神的恩典，免得有人因自己的功勞而自高；而人若把自己所有的歸於自己，就對神的恩賜忘恩負義了。「用啟示使我知道福音的奧祕」，就是猶太人與外邦人在基督裡合一，這是藉啟示，而非藉人的教訓。「正如我以前略略寫過的，你們念了，就能曉得」，不是照我所能寫的那麼多，乃是照你們所能領會的。「就能曉得我深知基督的奧祕」，不在乎世上的口才。「這奧祕在別的世代沒有叫人知道」，古時的先知固然知道外邦人要蒙召；但他們不知道猶太人與外邦人之間將毫無分別：
Carefully observe that he attributes to the grace of God what he is, lest anyone be exalted concerning his merits; and while he attributes to himself what he has, he shows himself ungrateful for the gift of God. 'For by revelation was the mystery made known to me.' That Jews and Gentiles are one in Christ, by revelation, not by human teaching. 'As I have written above in brief, as ye may, by reading, understand.' Not as much as I could write, but as much as ye were able to understand. 'My understanding in the mystery of Christ.' Not in worldly eloquence. 'Which in other generations was not made known to the sons of men.' The ancient prophets indeed knew that the Gentiles were to be called; but they did not know that there would be no distinction between Jew and Gentile:
6:33
sive non ut homines prophetae loquebantur. Sicuti nunc revelatum est sanctis apostolis ejus et prophatis. Prophetis Novi Testamenti, quibus nunc asserit revelatum. In spiritu. Per spiritum. Esse gentes cohæredes. Non solum cohæredes, quod potest esse diversi generis: nec solum corporales, quia possunt ejusdem generis filii, non ejusdem esse in hæreditate substantiæ. Sed et concorporales, et comparticipes promissionis in Christo Jesu. Unius corporis. Per Evangelium, cujus factus sum minister. Omnibus innotescit, proprie hoc mihi donum collatum esse. Secundum donum gratiæ Dei, quæ data est mihi. Non secundum meritum meum: unde cognoscamus non de meritis gloriandum, quia donum gratis datur.
或者說，先知並非以凡人的身分說話。「正如今日藉著聖靈啟示他的聖使徒和先知一樣」，就是新約的先知，他現今聲稱這奧祕已向他們啟示。「藉著聖靈」，就是憑聖靈。「這奧祕就是外邦人……同為後嗣」，不僅是同為後嗣，因為這可以是不同種類的：也不僅是同體，因為同種的兒子可以有，卻未必在產業上同享同一份基業。「乃是同為一體，在基督耶穌裡藉福音同蒙應許」，成為一個身體。「我作了這福音的執事」，眾人都知道，這恩賜是特別賜給我的。「這是照神運行的大能所賜我的恩典」，不是照我的功勞：由此我們當認識，我們不當以功勞誇口，因為恩賜是白白賜下的。
or the prophets did not speak as mere men. 'As it is now revealed unto his holy apostles and prophets.' The prophets of the New Testament, to whom he now asserts it was revealed. 'By the Spirit.' Through the Spirit. 'That the Gentiles should be fellow-heirs.' Not only fellow-heirs, for that can be of a different kind: nor only of the same body, for sons of the same kind can be, yet not sharers of the same substance in the inheritance. 'But of the same body, and partakers together of his promise in Christ Jesus.' Of one body. 'Through the Gospel, whereof I am made a minister.' It is made known to all that this gift was particularly conferred on me. 'According to the gift of the grace of God, which is given unto me.' Not according to my merit: whence let us recognize that we ought not to glory in merits, since the gift is given freely.
6:34
Secundum operationem virtutis ejus. Cujus virus me confortavit: sive per virtutes Evangelium confirmatur. Mihi enim omnium sanctorum minimo data est gratia hmc in gentibus. Est ergo inter sanctos minimus, id est, extremus secundum ordinem, et maximus per gratiam. Quamvis enim se humiliaverit, tamen est opus in quo se humiliat unusquisque. Evangelizare. Annuntiare divitias futuræ hæreditatis. Investigabiles divitias Christi. Investigabiles per se humano sensui, non revelationi divinae. Et illuminare omnes, quæ sit dispensatio sacramenti éabsconditi. Ut Judæos et gentes sacramenti hujus docerem rationem. A sæculis in Deo. A prioribus sæculis intra Deum, hoc est, ipsi soli notum erat.
「照著他運行的大能」，就是他的能力堅固了我：或者說福音是藉神蹟得以證實。「我本來比眾聖徒中最小的還小，然而他還賜我這恩典，叫我在外邦人中傳道」，因此他在聖徒中為最小，就是按次序而言為末後，卻藉恩典為至大。因為他雖自我謙卑，然而各人謙卑自己時，總有其所行之工。「傳道」，就是宣揚將來基業的豐富。「基督那測不透的豐富」，就其本身而言，人的悟性測不透，卻非神的啟示測不透。「又使眾人都明白，這歷代……隱藏之奧祕是如何安排的」，好叫我把這奧祕的道理教導猶太人與外邦人。「從創世以來藏在神裡面」，就是從先前的世代在神裡面，即唯獨神所知的。
'According to the working of his power.' Whose power strengthened me: or the Gospel is confirmed by miracles. 'Unto me, who am less than the least of all saints, is this grace given, to preach among the Gentiles.' He is therefore the least among the saints, that is, last in rank, and greatest through grace. For although he humbled himself, yet there is a work in which each humbles himself. 'To preach.' To announce the riches of the future inheritance. 'The unsearchable riches of Christ.' Unsearchable in themselves to human sense, but not to divine revelation. 'And to enlighten all men, what is the dispensation of the hidden mystery.' That I might teach both Jews and Gentiles the meaning of this mystery. 'From the ages in God.' From former ages within God, that is, known to him alone.
6:35
Qui omnia creavit. Et Judæos, et gentes: sive omnem creaturam, contra Marcionem. Ut innotescat principatibus, et potestatibus in coelestibus. Ut per me his, qui rebus coelestibus per omnem Ecclesiam principantur, multiformis Dei gratia innotescat. Per Ecclesiam multiformis sapientia Dei, secundum præfinitionem sæculorum, quam fecit in Christo Jesu Domino nostro. Quae præfinivit, ut hoc tempore, quando homines aliter salvari non poterant, sola fide Christi salvarentur. In quo habemus fiduciam et accessum in confidentia. Non per nostram justitiam hahemus fiduciam et accessum ad Deum; sed in eo cujus fides nobis peccata dimisit. Per fidem ejus.
「創造萬物的」，就是猶太人與外邦人：或指一切受造之物——這是駁斥馬吉安。「為要藉著教會使天上執政的、掌權的知道」，好叫神那百般的恩典藉著我，向那些在整個教會中掌管天上之事者顯明。「藉著教會使……知道神百般的智慧，這是照他在我們主基督耶穌裡所定的旨意」，他所預定的，是要在此時，當人別無他法可得救時，唯獨藉著對基督的信而得救。「我們……在他裡面……坦然無懼，篤信不疑地來到神面前」，我們坦然無懼並得以進到神面前，不是憑我們自己的義，乃是在那位藉其信赦免我們罪過的主裡面。「藉著信靠他。」
'Who created all things.' Both Jews and Gentiles: or every creature—against Marcion. 'That it might be made known to the principalities and powers in the heavenly places.' That through me the manifold grace of God might be made known to those who rule over heavenly things throughout the whole Church. 'Through the Church, the manifold wisdom of God, according to the eternal purpose which he made in Christ Jesus our Lord.' Which he predetermined, that at this time, when men could not otherwise be saved, they should be saved by faith in Christ alone. 'In whom we have boldness and access with confidence.' Not through our own righteousness do we have boldness and access to God; but in him whose faith has forgiven us our sins. 'Through faith in him.'
6:36
Audi fidem ejus, et noli hoc tibi arrogare, quod do tuo habeas fidem, nisi ab illo datam. Propter quod peto, ne deficiatis in tribulationibus meis pro vobis, quæ est gloria vestra. Ne me audientes sine causa, et impune claudi, et contumeliis affici, ad Deum non peninere putetis meam injuriam; sed magis gloriari debetis, intelgentes, me tanta sine fructu pati non posse, quia remunerationem in futurum retribuit. Hujus rei gratia, flecto genua mea ad Patrem Domini nostri Jesu Christi. Ex quo omnis paternitas in cælis et in terra nominatur. Ex quo omnis paternitas nomen accepit; sive ex quo omnis res paternitas nominatur:
當聽他的信，不要僭妄地以為你有自己的信，除非那信是他所賜的。「所以我求你們，不要因我為你們所受的患難喪膽，這原是你們的榮耀」，免得你們聽見我無故被囚、受盡凌辱而無人問罪時，就以為我所受的傷害與神無關；反倒你們應當誇耀，明白我受這樣的苦不至徒然無果，因為他將來必施報償。「因此，我在父面前屈膝，就是我們主耶穌基督的父」，「天上地上的各家都是從他得名」，眾家的名分都是從他得的；或者說萬有的名分都是從他而稱為家的：
Hear his faith, and do not arrogate this to yourself, that you have faith of your own, unless it be given by him. 'Wherefore I ask that ye faint not at my tribulations for you, which are your glory.' Lest, hearing that I am imprisoned and afflicted with insults without cause and with impunity, ye think that my injury does not pertain to God; but rather ye ought to glory, understanding that I cannot suffer such things without fruit, since he will render recompense in the future. 'For this cause I bow my knees unto the Father of our Lord Jesus Christ.' 'Of whom all fatherhood in heaven and on earth is named.' Of whom all fatherhood has received its name; or of whom every thing is named as fatherhood:
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