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‘Most valuable. With no writer to we more fully agree.’ — C.H. SPURGEON
“极有价值。没有一位作者能让我们如此完全赞同。” — 司布真（C.H. SPURGEON）
The apostle addresses himself principally to Gentile Christians.
使徒主要是向外邦基督徒说话。
His object was, 1. To bring them to a just appreciation of the plan of redemption, as a scheme devised from eternity by God, for the manifestation of the glory of his grace.
祂的目的在于，1. 使他们对救赎计划有一个公正的认识，该计划是上帝从永恒中设计出来，为要彰显祂恩典的荣耀。
- To make them sensible of the greatness of the blessing which they enjoyed in being partakers of its benefits.
- 使他们意识到，他们因分享这恩惠而享有的福分是何等伟大。
- To lead them to enter into the spirit of the gospel as a system which ignored the distinction between Jews and Gentiles, and united all the members of the church in one living body destined to be brought into full conformity to the image of Christ.
- 引导他们进入福音的精神，福音是一个体系，它忽略了犹太人和外邦人之间的区别，并将教会所有成员联合在一个有生命的身体里，这个身体注定要完全符合基督的形象。
- To induce them to live as it became a religion which had delivered them from the degradation of their condition as heathen, and exalted them to the dignity of the sons of God.
- 劝导他们过一种与其宗教相称的生活，这宗教将他们从作为异教徒的卑贱境况中拯救出来，并将他们提升到上帝儿子的尊贵地位。
He begins, therefore, with the primal fountain of all spiritual blessings.
因此，祂以一切属灵祝福的首要源头开始。
He refers them to their predestination to sonship, and their consequent election to holiness, before the foundation of the world.
祂提到他们在创世以前就预定得儿子的名分（predestination to sonship），以及随后被拣选得圣洁（election to holiness）。
From this flowed their actual redemption by the blood of Christ; and the revelation of the divine purpose to unite all the subjects of redemption in one body in Christ; in whom first the Jews, and then the Gentiles, had been made the heirs of eternal life.
由此流出了他们借着基督的宝血所获得的实际救赎；以及神圣旨意的启示，即在基督里将所有救赎的对象联合在一个身体里；在祂里面，首先是犹太人，然后是外邦人，都得以成为永生的继承人（heirs）。
Ch. 1: 1-14.
第一章1至14节。
He next earnestly prays that God would enable them to appreciate the hope which they were thus entitled to cherish; the glory of the inheritance in reserve for them; and the exceeding greatness of that power which had already wrought in them a change analogous to that effected in the resurrection and exaltation of Christ.
接着，祂恳切祈求上帝使他们能够认识到他们因此有权怀抱的盼望；为他们保留的产业的荣耀；以及那运行在他们身上、已经成就了类似于基督复活和高升（exaltation）之改变的莫大能力。
For as Christ was dead and deposited in the tomb, so they were spiritually dead; and as Christ was raised and exalted above all creatures, so they also were quickened and exalted to a heavenly state in Him.
因为正如基督死了并被安放在坟墓里，他们也是灵性上死了；又正如基督被提升高超乎万物之上，他们也同样在祂里面被点活（quickened）并被提升到天上的状态。
Ch: 1, 15. 2, 10.
第一章15节至二章10节。
He therefore calls upon them to contrast their former condition as heathen, with their present state.
因此，祂呼吁他们将他们作为异教徒的先前境况，与他们现在的状态进行对比。
Formerly they were without Christ, aliens from the commonwealth of Israel, without God, and without hope.
从前他们没有基督，与以色列国民隔绝，没有上帝，没有指望。
But by the blood of Christ a two-fold reconciliation had been effected.
但是借着基督的宝血，一种双重的和好（reconciliation）已经成就。
The Jews and Gentiles are united as one body, and both are reconciled to God, and have equally free access to his presence.
犹太人和外邦人联合成一个身体，两者都与上帝和好，并同样可以自由地来到祂的面前。
The Gentiles, therefore, are now fellow-citizens of the saints, members of the family of God, and living stones in that temple in which God dwells by his Spirit.
因此，外邦人现在是圣徒的同胞，是上帝家里的成员，是上帝借着祂的灵居住在其中的圣殿里的活石。
Ch. 2: 11-22.
第二章11至22节。
This great mystery of the union of Jews and Gentiles, had been partially revealed under the Old Dispensation, but it was not then made known so clearly as it had since been revealed to the apostles and prophets of the New Dispensation; whose great vocation it was to preach the unsearchable riches of Christ, and to make all men understand the plan of redemption, hid for ages in God, but now revealed, that through the church might be made known to principalities and powers the manifold wisdom of God.
犹太人和外邦人联合的这个伟大奥秘，在旧约时代（Old Dispensation）曾部分被启示，但那时还没有像后来向新约时代的使徒和先知所启示的那样清楚地被告知；他们伟大的职分（vocation）就是传扬基督那测不透的丰富，并使所有人都明白在上帝里隐藏了万世的救赎计划，但这计划现今已被启示，以便借着教会使众天使和掌权的（principalities and powers）知道上帝百般的智慧。
Ch. 3, 1-13.
第三章1至13节。
The apostle, therefore, bows his knees before the common Father of the redeemed, and prays that Christ may dwell in their hearts by faith; that they being rooted and grounded in love, might be able to apprehend the infinite love of Christ, and be filled with the fulness of God, who is able to do for us far more than we are able either to ask or to think.
因此，使徒在被救赎者的共同之父面前屈膝，祈求基督借着信心住在他们心里；使他们既然在爱中生根立基，就能够领悟基督无限的爱，并被上帝的丰盛所充满，祂为我们所能成就的，远超过我们所求所想的。
Ch: 3: 14-21.
第三章14至21节。
The Gentiles, therefore, are bound to enter into the spirit of this great scheme—to remember that the church, composed of Jews and Gentiles, bond and free, wise and unwise, is one body, filled by one Spirit, subject to the same Lord, having one faith, one hope, one baptism, and one God and Father, who is in, through, and over all.
因此，外邦人有责任进入这个伟大计划的精神——要记住教会，由犹太人和外邦人、自主的和为奴的、有智慧的和不智慧的所组成，是一个身体，被一位圣灵充满，服从于同一位主，有一样的信心，一样的指望，一样的洗礼，和一位上帝，就是众人的父，祂超乎众人之上，贯乎众人之中，也住在众人之内。
They should also bear in mind that diversity in gifts and office was not inconsistent with this unity of the church, but essential to its edification.
他们也应该记住，恩赐和职分的差异与教会的这种合一性并非不一致，反而是教会建造所必需的。
For the ascended Saviour had constituted some apostles, some prophets, some evangelists, some pastors and teachers, for the very purpose of building up the church, and through them as the channels of the truth and grace of Christ, the church was to be brought to the end of its high calling.
因为升天的救主设立了一些人作使徒，一些人作先知，一些人作传福音的，一些人作牧师和教师，正是为了建造教会，并且借着他们作为基督真理和恩典的渠道，教会要被带到其崇高呼召（high calling）的终点。
Ch. 4: 1-16.
第四章1至16节。
They should not, therefore, live as did the other Gentiles, who, being in a state of darkness and alienation from God, gave themselves up to uncleanness and avarice.
因此，他们不应像其他外邦人那样生活，那些人处于黑暗和与上帝隔绝的状态中，任凭自己沉溺于不洁和贪婪。
On the contrary, having been taught by Christ, they should put off the old man, and be renewed after the image of God.
相反地，既然受了基督的教导，他们就应该脱去旧人，并照着上帝的形象被更新。
Avoiding all falsehood, all undue anger, all dishonesty, all improper language, all malice, all impurity and covetousness, they should walk as children of the light, reproving evil, striving to do good, and expressing their joy by singing hymns to Christ, and giving thanks to God.
他们当避免一切虚假、一切过度的愤怒、一切不诚实、一切不合宜的言语、一切恶意、一切不洁和贪婪，他们应该像光明的儿女一样行事，责备邪恶，努力行善，并通过唱颂基督的诗歌和感谢上帝来表达他们的喜乐。
Ch. 4: 17. 5: 20.
第四章17节至五章20节。
He impresses upon his readers reverence for the Lord Jesus Christ as the great principle of Christian obedience.
祂向读者强调对主耶稣基督的敬畏是基督徒顺服的伟大原则。
He applies this principle especially to the domestic obligations of men.
祂特别将这一原则应用于人的家庭责任。
The marriage relation is illustrated by a reference to the union between Christ and the church.
婚姻关系借着提及基督与教会之间的联合来阐明。
The former is an obscure adumbration of the latter.
前者是后者的一个模糊预影（adumbration）。
Marriage is shown to be not merely a civil contract, not simply a voluntary compact between the parties, but a vital union producing a sacred identity.
婚姻被表明不仅是民事契约，也不仅仅是双方自愿的盟约，而是一种产生神圣同一性的生命联合。
The violation of the marriage relation is, therefore, presented as one of the greatest of crimes and one of the greatest of evils.
因此，对婚姻关系的违犯被呈现为最大的罪行之一和最大的邪恶之一。
Parents and children are bound together not only by natural ties, but also by spiritual bands; and, therefore, the obedience on the part of the child, and nurture on the part of the parent, should be religious.
父母和孩子不仅被自然的纽带捆绑在一起，也被属灵的联结捆绑；因此，孩子方面的顺从和父母方面的养育都应当是敬虔的。
Masters and slaves, however different their condition before men, stand on the same level before God; a consideration which exalts the slave, and humbles and restrains the master.
主人和奴隶，尽管他们在人面前的地位有所不同，但在上帝面前却处于同等地位；这一考量使奴隶得到提升，并使主人谦卑和有所约束。
Finally, the apostle teaches his readers the nature of that great spiritual conflict on which they have entered; a conflict, not with men but with the权力 powers of darkness.
最后，使徒教导他的读者他们所进入的那个伟大属灵争战的本质；这不是与人，而是与黑暗势力的争战。
He tells them what armour they need, how it is to be used, and whence strength is to be obtained to bring them off victorious.
祂告诉他们需要什么军装，如何使用，以及从哪里获得力量使他们得胜。
Ch. 5: 21. 6: 1-20.
第五章21节至六章1至20节。
TABLE OF CONTENTS
目录
Introduction
导论
Section I. The City of Ephesus.
第一节 以弗所城。
Section II. Paul’s labours in Ephesus.
第二节 保罗在以弗所的劳苦。
Section III. The date of this Epistle and the place whence it was sent.
第三节 本书信的日期和寄出地点。
Section IV. The persons to whom this Epistle was addressed.
第四节 本书信的收信人。
Section V. The relation between this Epistle and that to the Colossians.
第五节 本书信与歌罗西书之间的关系。
Section VI. The Genuineness of the Epistle.
第六节 本书信的真实性。
Section VII. Contents of the Epistle.
第七节 书信内容。
Section VIII. Commentaries.
第八节 释经书（Commentaries）。
Chapter One
第一章
Section I. Vs. 1-2.
第一节 1-2节。
Section II. Vs. 3-14.
第二节 3-14节。
Section III. Vs. 15-21.
第三节 15-21节。
Chapter Two
第二章
Section I. Vs. 1-10.
第一节 1-10节。
Section II. Vs. 11-22.
第二节 11-22节。
Chapter Three
第三章
Section I. Vs. 1-13.
第一节 1-13节。
Section II. Vs. 14-21.
第二节 14-21节。
Chapter Four
第四章
Section I. Vs. 1-16.
第一节 1-16节。
Section II. Vs. 17-32,
第二节 17-32节，
Chapter Five
第五章
Section I. Vs. 3-20. Section II. Vs. 21-33.
第一节 3-20节。第二节 21-33节。
Chapter Six
第六章
Section I. Vs. 1-9.
第一节 1-9节。
Section II. Vs. 10-24.
第二节 10-24节。