The Epistle to the Ephesians is a book of the New Testament in the Bible.该书信向以弗所书是一本新约圣经在圣经中。 The text states that it was written by Saint Paul while in prison (3:1, 4:1; 6:20), but most scholars attribute it to a later follower of Paul.文国，这是写的圣保罗，而在监狱中（ 3:1 ， 4:1 ; 6:20 ） ，但大多数学者的属性，它到以后的追随者，保罗。 It uses much Pauline terminology in an unusual rhetorical style and has, along with Colossians, ideas that seem later than Paul.它采用多宝莲术语在一个不寻常的修辞风格，并已，随着歌罗西书，想法似乎不迟于保罗。 The reference to the Ephesians (1:1) is missing in some manuscripts, and the epistle may have been a circular letter to several churches.参考到以弗所书（ 1:1 ）是失踪的一些手稿，书信和可能已通函的几个教堂。
Ephesians proclaims the unity of all people and the universe in Jesus Christ, and describes the church as a body and a building with the apostles and prophets as a foundation (2:20).以弗所书宣布的团结，全体人民和宇宙中的耶稣基督，并叙述了教会作为一个机构和一个建设与使徒和先知为基础， （ 2点20分） 。 It also proposes the relationship of Christ to the church as a model for marriage relationships.它也提出了关系，基督的教会作为一个典范，为婚姻关系。 Later, the proponents of Gnosticism used the symbolic and spiritual aspect of the church's relationship to Christ for their own teachings, and the Fathers of the Church emphasized the apostolic foundations of the church.后来，倡议者，诺斯替教使用的象征和精神方面的教会的关系，以基督为自己的教导，父亲教会强调，使徒的基础，教会。
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Bibliography
参考书目
CE Arnold,
Ephesians (1989); M Barth, ed., Ephesians (1974).行政长官阿诺德，以弗所书（ 1989年）
;米巴特，教育署。以弗所书（ 1974年） 。
The Epistle to the Ephesians was written by Paul at Rome about the same time as that to the Colossians, which in many points it resembles.该书信向以弗所书的作者保罗在罗马，大约同一时候，向歌罗西书，这在许多共同点，它类似于。 Contents of the Epistle to the Colossians is mainly polemical, designed to refute certain theosophic errors that had crept into the church there.内容的书信向歌罗西书，主要是polemical ，旨在驳斥某些theosophic的错误，已逐步进入教堂。 That to the Ephesians does not seem to have originated in any special circumstances, but is simply a letter springing from Paul's love to the church there, and indicative of his earnest desire that they should be fully instructed in the profound doctrines of the gospel.向以弗所书似乎没有起源于任何特殊情况下，但根本是一个信雨后春笋般从保罗的爱情，以教会的存在，表明了他的渴望，他们应得到充分的指示，在深刻的教义福音。
It contains (1) the salutation (1:1, 2); (2) a general description of the blessings the gospel reveals, as to their source, means by which they are attained, purpose for which they are bestowed, and their final result, with a fervent prayer for the further spiritual enrichment of the Ephesians (1:3-2:10); (3) "a record of that marked change in spiritual position which the Gentile believers now possessed, ending with an account of the writer's selection to and qualification for the apostolate of heathendom, a fact so considered as to keep them from being dispirited, and to lead him to pray for enlarged spiritual benefactions on his absent sympathizers" (2:12-3:21); (4) a chapter on unity as undisturbed by diversity of gifts (4:1-16); (5) special injunctions bearing on ordinary life (4:17-6:10); (6) the imagery of a spiritual warfare, mission of Tychicus, and valedictory blessing (6:11-24).它包含（ 1 ）称呼（ 1:1 ， 2 ） ; （ 2 ）的一般性描述的祝福，揭示了福音，因为他们的来源，方法，使他们达到目的，为他们所赐予的，他们的最后结果，一个热切的祈祷，为进一步丰富精神文明的以弗所书（ 1:3-2:10 ） ; （ 3 ） “的纪录，这显着变化，在精神的立场，其中詹蒂莱现在拥有的信徒，结束了同一个帐户的作家的选择和资格为使徒的heathendom一个事实，因此，被视为使他们从被dispirited ，并导致他祈祷扩大会议精神benefactions对他的缺席的同情者“ （ 2:12-3:21 ） ; （ 4 ）一章，统一为原状，由多样性的礼物（ 4:1-16 ） ; （ 5 ）特殊的禁制令，关系到普通生活（ 4:17-6:10 ） ; （ 6 ）意象的精神战，使命tychicus ，告别祝福（ 6:11-24 ） 。
Planting of the church at Ephesus.种植教会在以弗所。 Paul's first and hurried visit for the space of three months to Ephesus is recorded in Acts 18:19-21.郑明训的第一和匆匆访问的空间， 3个月的以弗所是录得的行为， 18:19-21 。 The work he began on this occasion was carried forward by Apollos (24-26) and Aquila and Priscilla.的工作，他开始对这个场合结转由apollos （ 24-26 ）和Aquila ）和普里西拉。 On his second visit, early in the following year, he remained at Ephesus "three years," for he found it was the key to the western provinces of Asia Minor.他的第二次访问，在下一年年初，他仍然在以弗所“三年” ，因为他发现这是关键，西部省份的小亚细亚。 Here "a great door and effectual" was opened to him (1 Cor. 16:9), and the church was established and strengthened by his assiduous labours there (Acts 20:20, 31).在这里“一个伟大的大门和有效”是开放给他（ 1肺心病。 16:9 ） ，和教会是建立和加强他的刻苦的劳动有（行为20时20分， 31条） 。 From Ephesus as a centre the gospel spread abroad "almost throughout all Asia" (19:26).从以弗所作为一个中心的福音传播国外， “几乎所有亚洲” （ 19:26 ） 。 The word "mightily grew and prevailed" despite all the opposition and persecution he encountered.单词“ mightily增长和流行， ”尽管所有的反对和迫害，他所遇到的。 On his last journey to Jerusalem the apostle landed at Miletus, and summoning together the elders of the church from Ephesus, delivered to them his remarkable farewell charge (Acts 20:18-35), expecting to see them no more.在他最后一次旅程，以耶路撒冷使徒降落在米利都，并传召一起长老教会从以弗所，交付给他们，他告别了显着的负责人（行为20:18-35 ） ，期待着看到他们没有更多。
The following parallels between this epistle and the Milesian charge may be traced:- (1.) Acts 20:19 = Eph.以下相似之处，这之间的书信和milesian收费可追溯到： -（ 1 ）行为2 0时1 9分=弗。 4:2. 4时02分。 The phrase "lowliness of mind" occurs nowhere else.短语“ lowliness的心态， ”没有发生，否则。 (2.) Acts 20:27 = Eph. （ 2 ）行为20时27分=弗。 1:11. 1时11分。 The word "counsel," as denoting the divine plan, occurs only here and Heb.单词“律师” ，指神的计划，只发生在这里和heb 。 6:17. 6时17分。 (3.) Acts 20:32 = Eph. （ 3 ）行为20时32分=弗。 3:20. 3时20分。 The divine ability.神圣的能力。 (4.) Acts 20:32 = Eph. （ 4 ）行为20时32分=弗。 2:20. 2时20分。 The building upon the foundation.建设的基础之上。 (5.) Acts 20:32 = Eph. （ 5 ）行为20时32分=弗。 1:14, 18. 1时14分， 18 。 "The inheritance of the saints." “继承的圣人” 。 Place and date of the writing of the letter.日期和地点写的信。 It was evidently written from Rome during Paul's first imprisonment (3:1; 4:1; 6:20), and probably soon after his arrival there, about the year 62, four years after he had parted with the Ephesian elders at Miletus.这是明显写在罗马期间，保罗的第一监禁（ 3:1 ; 4:1 ; 6:20 ） ，并可能后不久，他在抵达那里，关于今年62岁，四年后，他曾parted与ephesian长者在米利都。 The subscription of this epistle is correct.认购本书信是正确的。 There seems to have been no special occasion for the writing of this letter, as already noted.有似乎已没有特别的场合，为写作本函，正如已经指出的。 Paul's object was plainly not polemical.郑明训的对象，显然是不polemical 。
No errors had sprung up in the church which he sought to point out and refute.没有任何错误，涌现出了在教会里，他试图指出，和反驳。 The object of the apostle is "to set forth the ground, the cause, and the aim and end of the church of the faithful in Christ. He speaks to the Ephesians as a type or sample of the church universal."对象的使徒，是“中提出的地面上，事业，目标和年底教会的教友们在基督里，他的讲话向以弗所书作为一种或样本，教会普遍” 。 The church's foundations, its course, and its end, are his theme.教会的基础上，其当然，其目的，是他的主题。 "Everywhere the foundation of the church is the will of the Father; the course of the church is by the satisfaction of the Son; the end of the church is the life in the Holy Spirit." “无处不在的基础，教会是意志的父亲;的过程中，教会是由满意的儿子;月底教会是生活在圣灵” 。 In the Epistle to the Romans, Paul writes from the point of view of justification by the imputed righteousness of Christ; here he writes from the point of view specially of union to the Redeemer, and hence of the oneness of the true church of Christ.在书信向罗马，保罗写道：从的角度来看，理由是由归咎于正义的基督;这里他写道，从的角度来看，特别是工会向救赎，因此对统一性的真正的基督教会。 "This is perhaps the profoundest book in existence." “这也许是深切的图书存在的” 。 It is a book "which sounds the lowest depths of Christian doctrine, and scales the loftiest heights of Christian experience;" and the fact that the apostle evidently expected the Ephesians to understand it is an evidence of the "proficiency which Paul's converts had attained under his preaching at Ephesus."这是一本书， “这听起来最低深处的基督教教义，和规模最高的高度，基督教的经验; ”的事实，即使徒明显，预计以弗所书，以了解这是一个证据“的能力，其中保罗的转换已达到下他的说教，在以弗所“ 。 Relation between this epistle and that to the Colossians (qv).之间的关系，这书信和向歌罗西书（请参阅） 。
"The letters of the apostle are the fervent outburst of pastoral zeal and attachment, written without reserve and in unaffected simplicity; sentiments come warm from the heart, without the shaping out, pruning, and punctilious arrangement of a formal discourse. There is such a fresh and familiar transcription of feeling, so frequent an introduction of coloquial idiom, and so much of conversational frankness and vivacity, that the reader associates the image of the writer with every paragraph, and the ear seems to catch and recognize the very tones of living address." “信使徒是热切突出牧区的热诚和实习，书面毫无保留，并不会受到影响简单;情绪来温暖从心，没有形成，修剪，及执安排一个正式的话语。有这样的新鲜和熟悉的转录的感觉，所以经常介绍了coloquial成语，和这么多会话的坦诚和vivacity ，即读者联营公司的形象，作家与每一段，和耳朵，似乎要赶上和认识非常声调的生活地址“ 。 It is then any matter of amazement that one letter should resemble another, or that two written about the same time should have so much in common and so much that is peculiar?它是那么任何问题，惊奇地说，一信应类似于另一个，或两个书面大约同一时候，应该有这么多的共同点和这么多这是独特的？ The close relation as to style and subject between the epistles to Colosse and Ephesus must strike every reader.密切的关系，以风格和主题之间的书信，以colosse和以弗所必须罢工，每一个读者。 Their precise relation to each other has given rise to much discussion.其精确的相互关系已经引起了很多讨论。
The great probability is that the epistle to Colosse was first written; the parallel passages in Ephesians, which amount to about forty-two in number, having the appearance of being expansions from the epistle to Colosse.伟大的概率是该书信，以colosse首次书面;平行通道，在以弗所书，金额约42在数量，外观正在扩建，从书信到colosse 。 "The style of this epistle is exceedingly animated, and corresponds with the state of the apostle's mind at the account which their messenger had brought him of their faith and holiness (Eph. 1:15), and transported with the consideration of the unsearchable wisdom of God displayed in the work of man's redemption, and of his astonishing love towards the Gentiles in making them partakers through faith of all the benefits of Christ's death, he soars high in his sentiments on those grand subjects, and gives his thoughts utterance in sublime and copious expression." “的作风，这书信是非常动画，并符合国家的使徒的心灵在帐户，其中他们的好友，他带来了他们的信仰和成圣（以弗所书1:15 ） ，以及运输与审议该unsearchable智慧上帝的显示在工作的人的赎回，以及他惊人的爱对外邦人在使他们partakers透过信仰的所有优点，基督的死，他猛增高在他的情绪，对那些大的科目，并给出了他的思想话语在崇高和大量的表达“ 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
This article will be treated under the following heads:本文将治疗根据以下元首：
I. Analysis of the Epistle;一，分析的书信;
II.二。 Special Characteristics:特别的特点：
(1) Form: (a) Vocabulary; (b) Style; （ 1 ）形式： （一）词汇; （二）作风;
(2) Doctrines; （ 2 ）理论;
III.三。 Object;对象;
IV.四。 To Whom Addressed;向谁处理;
V. Date and Place of Composition; Occasion;五，日期和地点组成;场合;
VI.六。 Authenticity:真实性：
(1) Relation to other books of the New Testament; （ 1 ）与其他书籍的新约圣经;
(2) Difficulties arising from the form and doctrines; （ 2 ）带来的困难，从形式和理论;
(3) Tradition. （ 3 ）传统。
I. ANALYSIS OF THE EPISTLE一，分析的书信
The letter which, in the manuscripts containing the Epistles of St. Paul, bears the title "To the Ephesians" comprises two parts distinctly separated by a doxology (Ephesians 3:20 sq.).信中，在手稿载有书信的圣保禄，熊，题目是“向以弗所书”包括两部分明显分开，由一个doxology （以弗所书3点20平方米） 。 The address, in which the Apostle mentions himself only, is not followed by a prologue; in fact, the entire dogmatic part develops the idea which is usually the subject of the prologue in the letters of St. Paul.地址，在该使徒提到自己只，是没有遵循由一个序幕;事实上，整个教条式的一部分，发展的思想，这是通常的主题的序幕，在信圣保禄。 In a long sentence that reads like a hymn (Ephesians 1:3-14), Paul praises God for the blessings which He has bestowed upon all the faithful in accordance with the eternal plan of His will, the sublime plan by which all are to be united under one head, Christ, a plan which, although heretofore secret and mysterious, is now made manifest to believers.在一个长句读取像赞美诗（以弗所书1:3-14 ） ，保罗赞扬上帝的祝福，他已赋予所有的忠实在按照永恒的计划，他的意志，崇高的计划，其中都是以被美国下一个头，基督，一项计划，虽然在此之前的秘密和神秘的，是现在取得的舱单信徒。 Those to whom the Epistle is addressed, having received the Gospel, have, in their turn, been made participants of these blessings, and the Apostle, having recently learned of their conversion and their faith, assures them that he ceases not to give thanks to Heaven for the same (Ephesians 1:15, 16) and that, above all, he prays for them.这些人的书信，是处理，收到了福音，有，在其反过来，取得了与会者的这些祝福，和使徒，最近据悉，他们的转换和他们的信仰，保证他们说，他不再是不给感谢天堂为同一（以弗所书1:15 ， 16 ） ，并认为，上述所有，他为他们祈祷。 The explanation of this prayer, of its object and motives, constitutes the remainder of the dogmatic part (cf. Ephesians 3:1, 14).的解释，这类型的祷告，其目的和动机，构成了其余的教条式的一部分（见以弗所书3:1 ， 14 ） 。 Paul asks God that his readers may have a complete knowledge of the hope of their calling, that they may be fully aware both of the riches of their inheritance and the greatness of the Divine power which guarantees the inheritance.保罗问上帝，他的读者可有一个完整的知识，希望他们的要求，他们可能被充分认识到双方的财富，他们继承和伟大神圣的权力，保证继承。 This Divine power manifests itself first in Christ, Whom it raised from the dead and Whom it exalted in glory above all creatures and established head of the Church, which is His body.这神圣的权力，体现了本身首先在基督里，谁提出的从死里复活和人崇高的荣耀，在上述所有的动物，并建立元首的教会，这是他的身体。 Next, this power and goodness of God was evidenced in the readers, whom it rescued from their sins and raised and exalted with Christ.明年，这项权力和善良的上帝的证明，在读者，人救出，从他们的罪孽，并提出和崇高与基督。 But it shone forth, above all, in the establishment of a community of salvation welcoming within its fold both Jews and Gentiles without distinction, the Death of Christ having broken down the middle wall of partition, ie the Law, and both sections of the human race having thus been reconciled to God so as thenceforth to form but one body, one house, one temple, of which the apostles and Christian prophets are the foundation and Christ Himself is the chief cornerstone.但红极一时的提出，最重要的是，在建立一个社区救赎欢迎其倍，犹太人和外邦人没有区别，死亡，基督有细分中的围墙分割，即法律，而这两节的人类比赛后，因此，调和上帝，使此后形成，但一个机构， 1家，一庙，其中使徒和基督教先知，是基础和基督本人是行政的基石。 (Ephesians 1:16-2:20) Paul, as his readers must have heard, was the minister chosen to preach to the Gentiles of this sublime mystery of God, hidden from all eternity and not revealed even to the angels, according to which the Gentiles are made coheirs with the Jews, constitute a part of the same body, and are joint partakers in the same promises (Ephesians 3:1-13). （以弗所书1:16-2:20 ）保罗，因为他的读者必须有听到，部长选择鼓吹向外邦人这个崇高的奥秘，上帝，隐藏所有永恒的，而不是显示，甚至到了天使，根据该外邦人作出coheirs与犹太人，构成的一部分，同一机构，并联合partakers在相同的承诺（以弗所书3:1-13 ） 。 Deeply imbued with this mystery, the Apostle implores the Father to lead his readers to the perfection of the Christian state and the complete knowledge of Divine charity (Ephesians 3:14-19), continuing the same prayer with which he had begun (Ephesians 1:16 sq.).深深充满这个谜，使徒恳请父亲带领他的读者，以完善的基督教国家和完整的知识，神圣的慈善机构（以弗所书3:14-19 ） ，继续相同的祈祷，使他已开始（以弗所书1 ： 16平方米） 。
Having praised God anew in the solemn doxology (Ephesians 3:20 sq.), Paul passes on to the moral part of his letter.有赞扬上帝重新在庄严doxology （以弗所书3点20平方米） ，保罗通行证，以道德的一部分，他的信。 His exhortations, which he bases more than is his wont on dogmatic considerations, all revert to that of chapter iv, verse 1, wherein he entreats his readers to show themselves in all things worthy of their vocation.他的嘱托，这是他的基地多是他wont对教条式的考虑，所有回复说，第四章，诗一，其中，他entreats他的读者，以显示自己在所有事情值得他们的天职。 First of all, they must labour to preserve the unity described by the author in the first three chapters and here again brought into prominence: One Spirit, one Lord, one faith, one baptism, one God.首先，他们必须劳动，维护团结，描述作者在第一届的3个章节，并在这里再次带入突出：一是精神，一主，一个信念，一个洗礼，一上帝。 There is, of course, a diversity of ministries, but the respective offices of apostles, prophets, etc. have all been instituted by the same Christ exalted in glory and all tend to the perfection of the society of saints in Christ (Ephesians 4:2-16).有，当然，不同的部委，但各自的办事处的使徒，先知，等已全部建立了由同一基督在崇高的荣耀和所有倾向于完善社会圣徒在基督里（以弗所书4 ： 2月16日） 。 From these great social duties, Paul proceeds to the consideration of individual ones.从这些伟大的社会职责，保罗的收益审议个人。 He contrasts the Christian life that his readers are to lead, with their pagan life, insisting above all on the avoidance of two vices, immodesty and covetousness (Ephesians 4:17-5:3).他对比了基督徒的生活，他的读者是铅，与他们的异教徒的生命，坚持上述所有关于避免两个罪恶， immodesty和covetousness （以弗所书4:17-5:3 ） 。 Then, in treating of family life, he wells on the duties of husbands and wives, whose union he likens to that of Christ with His Church, and the duties of children and servants (v, 21-vi, 9).然后，在治疗的家庭生活，他对水井的职责，丈夫和妻子，他们的联盟，他likens这一基督与他的教会，和职责，对儿童和公务员（五， 21 -六，九） 。 In order to fulfil these duties and to combat adverse powers, the readers must put on the armour of God (vi, 10-20).为了履行这些职责和打击不良的权力，读者必须提上了装甲神（六， 10月20日） 。
The Epistle closes with a short epilogue (vi, 21-24), wherein the Apostle tells his correspondents that he has sent Tychicus to give them news of him and that he wishes them peace, charity, and grace.该关闭的书信与短期尾声（六， 21日至24日） ，其中的使徒，他告诉记者，他已派出tychicus给他们的消息，他和他的意愿，他们的和平，慈善，和恩典。
II.二。 SPECIAL CHARACTERISTICS特色
(1) Form （ 1 ）表格
(a) Vocabulary （一）词汇
This letter like all of those written by St. Paul, contains hapax legomena, about seventy-five words which are not found in the Apostle's other writings; however, it were a mistake to make this fact the basis of an argument against Pauline authenticity.本信一样，所有这些写的圣保禄，包含hapax legomena ，约有75的话是没有发现在使徒的其他著作，但它是一个错误，使这一事实的基础上提出理由反对宝莲的真实性。 Of these works nine occur in quotations from the Old Testament and others belong to current language or else designate things which Paul elsewhere had had no occasion to mention.这些工程的9发生在报价从旧约圣经和其他属于当前语言或其他指定的东西，保罗在其他地方已没有机会提一提。 Others, again, are derived from roots used by the Apostle and besides, in comparing these hapax legomena one with another, it is impossible to recognize in them a characteristic vocabulary that would reveal a distinct personality.其他人，再次，是来自基层所用的使徒和此外，在比较这些hapax legomena一与另一，这是不可能认识到在他们的一个特点，词汇将揭示了鲜明的个性。 (Cf. Brunet, De l'authenticité de l'épître aux Ephésiens; preuves philologiques", Lyons 1897; Nägeli, "Der Wortschatz des Apostels Paulus", Göttingen, 1905.) （参见黑发，德l' authenticité德l' épître辅助ephésiens ; preuves philologiques “ ，里昂1897年; nägeli ， ”明镜wortschatz万apostels保禄“ ，哥廷根， 1905 ） 。
(b) Style （二）作风
This Epistle, even more than that to the Colossians, is remarkable for the length of its periods.这书信，甚至多于向歌罗西书，是了不起的，为的长度，其时期。 The first three chapters contain hardly more than three sentences and these are overladen with relative or participial causes that are simply strung together, frequently without being connected by the logical particles that occur so frequently in St. Paul.首3个章节包含很难超过三句话，这是overladen相对或participial的原因，纯粹是strung在一起，经常被连接的逻辑粒子发生的，所以经常在圣保禄。 Each particular clause is itself encumbered with numerous prepositional modifiers (especially with en and syn) of which it is difficult to state the exact meaning.每个特定的条款本身作保，与众多的介词修饰语（尤其是英文和SYN ） ，其中是很困难的国家的确切含义。 Often, too, several synonyms are in juxtaposition and in very many cases a noun has an explanatory genitive, the sense of which differs but very slightly from that of the noun itself.很多时候，太，几个同义词，在并列，并在很多情况下，有一个名词解释波兰语，意识不同，但非常轻微，由这名词本身。 For all of these reasons the language of the Epistle, heavy, diffuse, and languid, seems very different from the dialectical, animated, and vigorous style of the Apostle's uncontested letters.出于所有这些原因语言的书信，沉重，弥漫性，倦怠，似乎是非常不同的辩证，动画和严厉的作风，使徒的无争议的信件。 It is important to note that in the moral part of the Epistle these peculiarities of style do not appear and hence they would seem to depend more on the matter treated than on the author himself; in fact, even in the dogmatic expositions in the great Epistles, St Paul's language is frequently involved (cf. Romans 2:13 sq.; 4:16 sq.; 5:12 sq.; etc.).这是很重要的地注意到，在道德部分的书信，这些特殊性作风不出现，因此他们似乎更多地取决于对此事的处理比对作者本人;事实上，即使是在教条式的论述，在伟大的书信，圣保禄的语言是经常参与（参见罗马2点13平方米; 4时16平方米; 5点12平方米;等） 。 Moreover, it must be observed that all these peculiarities spring from the same cause: They all indicate a certain redundancy of ideas surging in upon a deep and tranquil meditation on a sublime subject, the various aspects of which simultaneously appear to the author's mind and evoke his admiration.此外，它必须得到遵守，所有这些特点，春季来自同一个原因：他们都表明，某一个冗余的思想激荡在后，深入和宁静的冥想一崇高的主题，各方面的同时，似乎作者的思想，唤起他的钦佩。 Hence also the lyric tone that pervades the first three chapters, which constitute a series of praises, benedictions, thanksgivings, and prayers.因此，也是抒情的语调说，贯穿第一的3个章节，它们构成了一系列的赞誉， benedictions ， thanksgivings ，和祈祷。 A sort of rhythmic composition has been pointed out in chapter i (cf. T. Innitzer, "Der 'Hymnus' im Eph., i, 3-14" in "Zeitschrift fur katholische Theologie", 1904, 612 sq.), and in chapter iii traces of liturgical hymnology have been observed (Ephesians 3:20), but they are no more striking than in I Cor.一种艺术的组成已指出，在第一章中（参见汤匙，因尼策， “明镜' hymnus '即时通讯弗。 ，我， 3月14日” ， “ zeitschrift毛皮katholische theologie ” ， 1904 ， 612平方米） ，以及在第三章的痕迹，礼仪hymnology已观察到（以弗所书3时20分） ，但他们并没有更加突出，比在I肺心病。 and are not to be compared with the liturgical language of I Clement.并没有加以比较与礼仪语言的I克莱门特。
(2) Doctrines （ 2 ）理论
The doctrines on justification, the Law, faith, the flesh, etc., that are characteristic of the great Pauline Epistles, are not totally lacking in the Epistle to the Ephesians, being recognizable in chapter ii (1-16).该理论的正当性，法律，信仰，肉等，即所特有的伟大宝莲，书信，并非完全缺乏，在书信向以弗所书，被公认的在第二章（ 1-16 ） 。 However, the writer's subject does not lead him to develop these particular doctrines.然而，作家的主体性不会导致他的发展，特别是这些理论。 On the other hand, he clearly indicates, especially in chapter i, the supreme place which, in the order of nature and grace, is allotted to Christ, the author and centre of creation, the point towards which all things converge, the source of all grace, etc. Although, in his great Epistles, St. Paul sometimes touches upon these doctrines (cf. 1 Corinthians 8:6; 15:45 sq.; 2 Corinthians 5:18 sq.), they constitute the special object of his letter to the Colossians, where he develops them to a much greater extent than in that to the Ephesians.在另一方面，他清楚地表明，尤其是在第一章，最高的地方，在该命令的性质和宽限期，是分配给基督，作者和中心的创作，这一点对所有的东西衔接，来源所有的宽限期等，虽然在他的伟大的书信，圣保禄，有时触及这些学说（参看哥林多前书8时06分; 15时45平方米;二月哥林多前书5:18平方米） ，它们构成了特别的对象他写信给歌罗西书，他在那里发展到一个更大的程度上比在向以弗所书。 In fact this Epistle treats more of the Church than of Christ.事实上，这书信对待更多的教会比基督的。 (On the doctrine of the Church in the Epistle to the Ephesians see Méritan in "Revue biblique", 1898, pp. 343 sq., and WH Griffith Thomas in the "Expositor", Oct., 1906, pp. 318 sq.) The work church no longer means, as is usual in the great Epistles of St. Paul (see, however, Galatians 1:13; 1 Corinthians 12:28, 15:9), some local church or other, but the one universal Church, and organic whole uniting all Christians in one body of which Christ is the head. （关于学说的教会，在书信向以弗所书见méritan在“杂志biblique ” ， 1898年，第343平方米，褔利格里菲斯托马斯在“ expositor ” ， 10月， 1906年，第318平方）教会的工作不再是手段，通常在伟大的书信的圣保禄（见，不过，加拉太1时13分;哥林多前书12时28分， 15时09分） ，一些地方教会或其他，但一普世教会，并有机的整体，团结所有基督徒在一个机构，其中基督是一家之主。 Here we find the systematized development of elements insinuated from time to time in the letters to the Galatians, Corinthians, and Romans.在这里，我们找到系统化的发展要素暗示不时在信中向加拉太书，哥林多前书，和罗马。 The author who has declared that there is now neither Jew nor Greek but that all are one in Jesus (Galatians 3:28); that in each Christian the life of Christ is made manifest (Galatians 2:20; 2 Corinthians 4:11 sq.); that all are led by the Spirit of God and of Christ (Romans 8:9-14); that each one of the faithful has Christ for head (1 Corinthians 11:3), could, by combining these elements, easily come to consider all Christians as forming but one body (Romans 12:5; 1 Corinthians 12:12, 27), animated by one spirit (Ephesians 4:4), a single body having Christ for head.作者谁已宣布，现在是既不是犹太人，也不是希腊，但都是一，在耶稣（加拉太3时28分） ;表示，在每一个基督徒的生命，基督是取得了明显的（加拉太2时20分;二月哥林多前书4时11平方） ;所有是由上帝的精神和基督（罗马书8:9-14 ） ;每一个信徒有基督为元首（ 1哥林多前书11时03分） ，可以结合这些因素，很容易来考虑所有基督徒的形成，但作为一个机构（罗马12时05分;哥林多前书12时12分， 27 ） ，动画是由一精神（以弗所书4时04分） ，一个单一的机构有基督头部。 To this body the Gentiles belong by the same right as the Jews.这一机构的外邦人属于由同样的权利，作为犹太人。 Undoubtedly this mysterious dispensation of Providence was, according to the Epistle to the Ephesians, made manifest to all the Apostles, a declaration which, moreover, the Epistle to the Galatians does not contradict (Galatians 2:3-9); however, this revelation remains, as it were, the special gift of St. Paul (Ephesians 3:3-8), The right of pagans seems to be no longer questioned, which is easily understood at the close of the Apostle's life.毫无疑问，这个神秘省却的普罗维登斯是，根据该书信向以弗所书，取得了明显的向所有使徒，一项宣言，此外，书信向加拉太并不矛盾（加拉太书2:3-9 ） ;不过，这启示仍然，因为它被，特殊的礼物，圣保罗（以弗所书3:3-8 ） ，异教徒的权利似乎不再质疑，这是很容易理解的结束时，使徒的生命。 At the death of Christ the wall of separation was broken down (cf. Galatians 3:13), and all have since had access to the Father in the same spirit.在死亡的基督的墙壁上的分离是细分（参见加拉太3时13分） ，和所有有自获得父亲在同样的精神。 They do not meet on the Jewish ground of the abolished Law but on Christian ground, in the edifice founded directly on Christ.他们并不满足于犹太人的理由，取消法律，但对基督教的地面，在大厦成立直接对基督。 The Church being thus constituted, the author contemplates it just as it appears to him.教会正因此构成，作者考虑作出它只是因为它似乎给他。 Besides, if in the extension of the Church he beholds the realization of the eternal decree by which all men have been predestined to the same salvation, he is not obliged to repeat the religious history of mankind in the way he had occasion to describe it in the Epistle to the Romans; neither is he constrained to explore the historical privileges of the Jews, to which he nevertheless alludes (Ephesians 2:12) nor to connect the new economy to the old (see, however, Ephesians 3:6) nor indeed to introduce, at least into the dogmatical exposition, the sins of the pagans, whom he is satisfied to accuse of having lacked intimate communion with God (Ephesians 2:12).此外，如果在延长教会他beholds实现永恒的法令，所有官兵已经注定到相同的救赎，他是没有义务重复宗教在人类历史上，在他有机会来形容它在该书信向罗马;既不是他的约束，探索历史的特权，犹太人，而尽管如此，他提到了（以弗所书2时12分） ，也不是连接新经济旧（见，不过，以弗所书3时06分） ，也不事实上，引进，至少到dogmatical博览会，捷联惯导系统的异教徒，他是满意的指责有缺乏亲密的共融与上帝（以弗所书2时12分） 。 For the time being all these points are not the main subject of meditation.为时间被所有这些点是不是主要议题的冥想。 It is rather the recent, positive fact of the union of all men in the Church, the body of Christ, that he brings into prominence; the Apostle contemplates Christ Himself in His actual influence over this body and over each of its members; hence it is only occasionally that he recalls the redemptive power of Christ's Death.它是相当近期，正面的事实，该联盟的所有男性在教会，基督的身体，他带来了突出;使徒考虑作出基督本人在他的实际影响力，本机构和超过它的每一个成员;因此，只是偶尔，他回顾了救赎的力量基督的死。 (Ephesians 1:7; 2:5-6) From heaven, where He has been exalted, Christ bestows His gifts on all the faithful without distinction, commanding, however, that in His Church certain offices be held for the common welfare. （以弗所书1时07分; 2:5-6 ）从天上，在那里他一直崇高的，基督赋予他的礼物，对所有的忠实毫无区别地指挥，不过，在他的教会某些办事处举行，为共同的福利。 The hierarchical terms used so constantly later on (episkopoi, presbyteroi, diakonoi) are not met with here.分层使用的术语，所以不断在稍后（ episkopoi ， presbyteroi ， diakonoi ）不符合在这里。 The apostles and prophets, always mentioned together, in the Epistle to the Ephesians, play a like part, being the founders of the Church (Ephesians 2:20).使徒和先知，总是提到一起，在书信向以弗所书，扮演一个像部分，作为创始人教会（以弗所书2时20分） 。 Thus placed on an equality with the prophets, the apostles are not the chosen Twelve but, as indicated in the letters of St. Paul, those who have seen Christ and been commissioned by Him to preach His Gospel.因此，放置在一个平等与先知，使徒们是不会选择的12但是，正如表示，在信圣保禄，那些谁看到基督和被委托他鼓吹他的福音。 It is for the same purpose that the prophets in the Epistle to the Ephesians used the charisma, or spiritual gifts described in I Cor., xii-xiv.这是为同一目的，该先知，在书信向以弗所书所用的魅力，或精神礼物，描述在I肺心病，第十二至十四。 The evangelists, who are not noticed in Eph, ii, 20, or iii, 5, are inferior in dignity to the apostles and prophets in connection with whom they are, nevertheless, mentioned (Ephesians 4:11).该福音，谁没有注意到，在弗，二，二十，或三，五，处于劣势，在尊严向使徒和先知，他涉嫌与他们，不过，提到（以弗所书4时11分） 。 In his first letters St. Paul had no occasion to allude to them, but they belong to the Apostolic age, as at a later epoch they are never referred to.在他的第一个字母圣保禄没有机会暗示他们，但他们所属的使徒年龄，在稍后的时代，他们从来没有提及。 Finally the "pastors and doctors" (AV pastors and teachers), who are clearly distinguished (Ephesians 4:11) from the apostles and prophets, founders of the churches, seem to be those local authorities already indicated in I Thess., v, 12; I Cor., xvi, 15 sq.; Act, xx, 28.最后的“牧师和医生” （著名牧师和教师） ，谁是明确的区分（以弗所书4时11分）从使徒和先知，创始人教会，似乎是那些地方当局已经表示在I thess 。 ，五， 12 ，我肺心病，十六， 15平方米;法， XX条， 28条。 While the attention given to these different ministers forms a distinctive note in the Epistle to the Ephesians, we cannot therefore admit (with Klöpper, for example) that the author is preoccupied with the hierarchy as such.而所给予的重视，这些不同的部长，形成了一个鲜明的注意：在书信向以弗所书，我们不能因此承认（与klöpper ，例如）表示，作者是忙于与层次等。 The unity of the Church, a point that he clearly emphasizes, is not so much the juridical unity of an organized society as the vital unity that binds all the members of the body to its head, the glorified Christ.团结的教会，这一点，他明确地强调，是不是这么多的法律的统一，一个有组织的社会的重要团结在一起的全体成员组成的机构，其头部，荣耀基督。 Nor is it true that the author already predicts centuries of future existence for this Church (Klopper) as, properly speaking, the ages to come, referred to in the Epistle to the Ephesians (ii, 7) are to come in the Kingdom of Heaven (cf. ii, 6).也不是不错，作者已经预测，未来几百年的存在，并为这堂（ klopper ） ，妥善来说，年龄来，提到，在书信向以弗所书（二， 7 ）来在天国（参见二，六） 。 On the other hand we know that St. Paul's hope of soon witnessing Christ's second coming kept constantly diminishing, and therefore, in the latter years of his life, he might well define (Ephesians 5:22 sq.) the laws of Christian marriage, which at an earlier period (1 Corinthians 7:37 sq.) he regarded only in the light of the approaching advent of Christ.在另一方面，我们知道，圣保禄的希望尽快看到基督的第二次来不断减少，因此，在后者的年他的生活，他很可能会界定（以弗所书5点22平方米）的法律基督教婚姻，其中在一个较早的时期（ 1哥林多前书7时37平方） ，他认为只有在根据接近基督的来临。 The exposition that we have given of the doctrines proper to the Epistle to the Ephesians has been so made as to show that none of these doctrines taken separately contradicts the theology of the great Pauline Epistles and that each one individually can be connected with certain elements disseminated in these Epistles.博览会，我们已发出的教条适当向书信向以弗所书已经作出，以示没有这些学说所采取的分别是矛盾的神学的伟大宝莲，书信和每一个单独可以连接的某些内容与传播在这些书信。 It is nevertheless true that, taken in its entirety, this letter to the Ephesians constitutes a new doctrinal system, the Pauline authenticity of which can only be critically defended by pointing out the circumstances in consequence of which the Apostle was able thus to develop his first theology and profoundly to modify his manner of setting it forth.但它仍然是事实，采取在其整体性，这一封信给以弗所书构成了新的理论体系，宝莲的真伪，只能批判地辩护，指出在何种情况下的后果，其中使徒能，从而发展他的首神学和深刻修改他的方式设置，它提出的。 Naturally this leads us first of all to try to ascertain the object of the letter to the Ephesians.自然，这导致我们首先要尝试，以确定对象的一封信给以弗所书。
III.三。 OBJECT对象
It has been said that St. Paul combated immoral doctrines and an antinomian propaganda that especially endangered those to whom the letters were addressed (Pfleiderer), but this hypothesis would not explain the dogmatic part of the Epistle, and even in the hortatory part nothing betokens polemical preoccupation.它已表示，圣保禄打击不道德的教义和1 antinomian宣传，特别是那些濒危的人的信件处理（ pfleiderer ） ，但这种假设不会解释教条式的一部分的书信，甚至在劝告的一部分，没有什么betokens polemical的当务之急。 All the warnings administered are called forth by the pagan origin of the readers, and when the author addresses his prayers to Heaven in their behalf (Ephesians 1:17 sqq; 3:14 sqq.) he does not mention any particular peril from which he would have God deliver their Christian life.所有的警告，被称为管理提出的异教起源的读者，当作者的地址，他祈祷天堂在其代表（以弗所书1时17 sqq ; 3:14 sqq ） 。他并没有提及任何特定的危险，从他将有上帝提供他们的基督徒生活。 Klopper thought that the author had Judeo-Christians in view, still denying converted pagans their full right in the Church, and Jacquier gives this as an additional motive. klopper认为，作者犹太教和基督教徒中来看，仍然否认转换的异教徒，他们完全有权利在教会里，和雅基耶让这作为一种额外的动机。 Others have said that the Gentile-Christians of the Epistle had to be reminded of the privileges of the Jews.有些议员则表示，该詹蒂莱-基督信徒的书信不得不提醒的特权犹太人。 But not one word in the letter, even in the section containing exhortations to unity (Ephesians 4:2 sq.), reveals the existence of any antagonism among those to whom the Apostle writes, and there is no question of the reproduction or re-establishment of unity.但不是一个词在信中，即使是在一节载有嘱托，团结（以弗所书4时02平方） ，揭示了存在任何对立之间的那些人使徒写道，问题根本不存在复制或转口建立统一的。 The author never addresses himself to any save converted pagans, and all his considerations tend solely to provide them with a full knowledge of the blessings which, despite their pagan origin, they have acquired in Christ and of the greatness of the love that God has shown them.作者地址，自己从来没有向任何储存转换的异教徒，和他的所有的考虑，往往只为他们提供全面的知识的祝福，尽管他们的异教的原产地，他们已获得在基督里和伟大的爱，上帝显示他们。 If, in chapter iii, St. Paul speaks of his personal Apostleship, it is not by way of defending it against attacks but of expressing all his gratitude for having been called, in spite of his unworthiness, to announce the great mystery of which he had sung the praises.如果，在第三章中，圣保禄说，他的个人apostleship ，这是没有的方式保卫它免受攻击，但表示他感谢所有为被称为，尽管他不配，宣布伟大的奥秘，他曾演唱歌颂。 Briefly, nothing in the letter allows us to suspect that it responds to any special need on the part of those to whom it is addressed, nor that they, on their side, had given the author any particular occasion for writing it.简单来说，没有在信中，让我们怀疑它响应任何特殊需要的部分，那些人，这是解决的，也不是说他们，站在他们的一方，给予作者任何特定的场合，写作。 In so far as either its dogmatic or moral part is concerned, it might have been addressed to any churches whatever founded in the pagan world.在迄今为它的教条或道德的一部分而言，它可能已给任何教会，无论成立于异教的世界。
IV.四。 TO WHOM ADDRESSED向谁解决
To whom, then, was the Epistle addressed?向谁，那么，是书信处理？ This question has evoked a variety of answers.这个问题已引起了不同的答案。 There are critics who maintain the traditional opinion that the Epistle was written to the Ephesians exclusively (Danko, Cornely), but the greater number consider it in the light of a circular letter.有批评谁，保持传统认为，书信是写信给以弗所书专（丹寇， cornely ） ，但更大的数目，认为这是在根据通函。 Some maintain that it was addressed to Ephesus and the churches of which this city was, so to speak, the metropolis (Michelis, Harless, and Henle), while others hold that it was sent to the Seven Churches of the Apocalypse (H. Holtzmann) or to the circle of Christian communities within and around Coloss Colossae aelig; and Laodicea (Godet, Haupt, Zahn, and Belser); or again to the faithful of Asia Minor (B. Weiss) or to all the Gentile-Christian Churches (Von Soden).一些保持，这是给以弗所和教会，其中这个城市是这么说，大都会（米歇莉丝， harless ，亨勒） ，而另一些则认为，被送往七个教会的启示（每小时holtzmann ）或向循环基督教社区内部和周围的coloss科洛塞的鬣狗;老底嘉（戈代，豪普特，赞恩， belser ） ;或再次向忠实的小亚细亚（乙魏斯）或所有詹蒂莱-基督教（冯soden ） 。 The question can only be solved by comparing the Epistle with the knowledge possessed of the life and literary activity of the Apostle.这个问题只能解决比较书信与知识，具有生活和文学活动的使徒。 Those who deny the authenticity of the letter must certainly grant that the Pseudo-Paul (i, 1) was careful to conform to literary and historical probabilities, and if not, since the letter vouchsafes no direct indication as to the correspondents whom he supposed the Apostle to be addressing, it would be idle to imagine who they were.这些谁否认的真实性，信中一定要给予指出，伪，郑明训（一， 1 ）谨慎，以符合文学和历史的概率，如果没有的话，由于信vouchsafes没有直接的迹象显示，作为向记者他假定该使徒要处理，便闲置想象他们是谁。
The words en Epheso, in the first verse of the Epistle, do not belong to the primitive text.字英文epheso ，在第一首诗的书信，不属于原始的文本。 St. Basil attests that, even in his day, they were not met with in the ancient manuscripts; in fact they are missing from the Codices B and Aleph (first hand).圣罗勒证明，即使在他的天，他们没有会见，在古代手稿;事实上，他们是失踪的从codices B和列（第一手资料） 。 Moreover, the examination of the Epistle does not warrant the belief that it was addressed to the church in which the Apostle had sojourned longest.此外，考试的书信不值得相信，这是给教会，其中使徒已sojourned最长的。 When St. Paul writes to one of his churches, he constantly alludes to his former relations with them (see Thess., Gal., Cor.), but here there is nothing personal, no greeting, no special recommendation, no allusion to the author's past.当圣保禄写信给他的一个教堂，他不断提到了他的前与他们的关系（见thess ，半乳糖，肺心病） ，但这里有个人无关，没有问候，没有特别的建议，并没有提到向作者的过去。 Paul is unacquainted with his correspondents, although he has heard them spoken of (Ephesians 1:15), and they have heard of him (Ephesians 3:2; cf. 4:21).保罗是unacquainted与他的记者，虽然他已听到他们的发言（以弗所书1:15 ） ，以及他们曾经听过的，他（以弗所书3:2 ;比照4时21分） 。 When addressing himself to any particular church, even be it at the time still a stranger to him as, for instance, Rome or Coloss Colossae,aelig;, the Apostle always assumes a personal tone; hence the abstract and general manner in which he treats his subject from the beginning to the end of the Epistle to the Ephesians can best be accounted for by beholding in this Epistle a circular letter to a group of churches still unknown to Paul.当处理自己的任何特定的教会，甚至无论是在时间仍是一个陌生的他，例如，罗马或coloss科洛塞，的鬣狗; ，使徒总是假定个人的语调，因此，摘要和一般以何种方式对待他他的主题从一开始到去年底，该书信向以弗所书，最好的比重由beholding在这方面的书信一封通函给一组教堂仍是未知之以保罗。 Bur this explanation, founded on the encyclical character of the Epistle, loses its value if the Church of Ephesus is numbered among those addressed; for, during his three years' sojourn in this city, the Apostle had had frequent intercourse with the neighbouring Christian communities, and in this case he would have had Ephesus especially in view, just as in wring to all the faithful of Achaia (2 Corinthians 1:1) it was chiefly to the Church of Corinth that he addressed himself.柏迪这个解释，的基础上，通谕性质的书信，失去了其价值，如果教会的以弗所是编号，其中包括解决;为，在他三年'逗留在这个城市里，使徒不得不频繁的交往与邻近的基督教社区，在此情况下，他将不得不以弗所尤其是在认为，正如在扭所有的信徒achaia （ 2哥林多前书1:1 ） ，它主要是向教会科林斯说，他自己解决。
Nevertheless, it was to a rather restricted circle of Christian communities that Paul sent this letter, as Tychicus was to visit them all and bring news of him (Ephesians 6:21 sq.), which fact precludes the idea of all the churches of Asia Minor or of all the Gentile-Christian churches.不过，这是一个循环，而不是受限制的基督教社区，保罗发出此信，作为tychicus是访问他们所有带来的消息，他（以弗所书6时21平方） ，事实上排除了思想，所有的教会亚洲未成年人或所有詹蒂莱-基督教教会。 Moreover, since Tychicus was bearer of the Epistle to the Colossians and that to the Ephesians at one and the same time (Colossians 4:7 sq.), those to whom the latter was addressed could not have been far from Coloss Colossae,aelig;, and we have every reason to suppose them in Asia Minor.此外，由于tychicus是无记名的书信向歌罗西书和向以弗所书在同一个时间（歌罗西书4时07平方米） ，那些人，后者是解决不能已远远coloss科洛塞，的鬣狗; ，我们有一切理由假定他们在小亚细亚。 However, we do not believe that the Epistle in question was addressed to the churches immediately surrounding Coloss Colossae,aelig;, as the perils which threatened the faith of the Colossians virtually endangered that of the neighbouring communities, and wherefore, then, two letter differing in tone and object?不过，我们并不认为，书信在的问题是给教会立即周边coloss科洛塞，的鬣狗; ，作为危险威胁的信念，该歌罗西书，几乎濒临绝种，即邻近社区， wherefore ，然后，两个字母的不同在语调和反对呢？ Having had no personal intercourse with the Colossians, the Apostle would have been satisfied to address to them and their Christian neighbours an encyclical letter embodying all the matter treated in both Epistles.有没有个人交往与歌罗西书，使徒会得到满足，以解决向他们和他们的基督教邻居一通谕的信体现了所有的问题处理在双方书信。 Hence it behooves us to seek elsewhere in Asia Minor, towards the year 60, a rather limited group of churches still unknown to St. Paul.因此， behooves我们寻求亚洲其他地方的未成年人，对今年60岁，一个相当有限的教堂仍是未知之以圣保禄。 Now, in the course of his three journeys, Paul had traversed all parts of Asia Minor except the northern provinces along the Black Sea, territory which he did not reach prior to his captivity.现在，在这个过程中他的三个行程，保罗曾走过的所有亚洲部分地区轻微，除北部省份，沿黑海，领土，他并没有达到之前，他囚禁。 Nevertheless, the First Epistle of St. Peter shows us that the Faith had already penetrated these regions; hence, with the historical data at our disposal, it is in this vicinity that it seems most reasonable to seek those to whom the Epistle was addressed.不过，第一书信圣彼得告诉我们的信念，已侵入这些地区;因此，与历史数据在我们的处置，这是在这附近，这似乎是最合理的，以寻求这些人的书信被处理。 These Christians must have been named in the authentic text of the inscription of this Epistle, as they are in all of St. Paul's letters.这些基督徒必须有被命名为，在正本的题词本书信，因为他们是在所有的圣保禄的信件。 Now, whenever the substantive participle appears in one of these inscriptions, it serves the sole purpose of introducing the mention of locality.现在，每当实质性participle出现在其中的碑文，它的唯一目的是引入提到的地方。 We are therefore authorized to believe that, in the address of the Epistle to the Ephesians (Ephesians 1:1: tois hagiois ousin kai pistois en Christo Iesou), this participle, so difficult to understand in the received text, originally preceded the designation of the place inhabited by the readers.因此，我们有权相信，在施政报告的书信向以弗所书（以弗所书1:1 ： tois hagiois ousin启pistois英文克里斯托iesou ） ，这participle ，所以不难理解，在收到的文字，原来之前指定的地方，居住的以飨读者。 One might assume that the line containing this designation was omitted owing to some distraction on the part of the first copyist; however, it would then be necessary to admit that the mention of locality, now in question, occurred in the midst of qualifying adjectives applied by the Apostle to his readers (hagiois tois ousin . . . . . pistois), and this is something that is never verified in the letters of St. Paul.一，可能以为线包含此指定遗漏的，由于有些分心，对部分首次复制;不过，它便要承认，提及地方，现在的问题，发生在中合资格的形容词应用由使徒，以他的读者（ hagiois tois ousin 。 。 pistois ） ，这是一件绝不是验证在信圣保禄。 Hence we may suppose that, in this address, the indication of place was corrupted rather than omitted, and this paves the way for conjectural restorations.因此，我们可以假设，在这份施政报告，说明地方已损坏，而不是遗漏了，这铺平了道路臆测修复。 We ourselves have proposed the following: tois hagiois tois ousin kat Irin tois en Christo Iesou.我们自己提出以下建议： tois hagiois tois ousin吉网tois英文克里斯托iesou 。 (Ladeuze in Revue biblique, 1902, pp 573 sq.) Grammatically, this phrase corresponds perfectly with the Apostle's style (cf. Galatians 1:22; 1 Corinthians 1:2; Philippians 1:1) and palaeographically, if transcribed in ancient capitals, it readily accounts for the corruption that has certainly been produced in the text. （拉德兹在杂志biblique ， 1902年，第573平方）文法，这个词组对应于完全与使徒的风格（参见加拉太1时22分;哥林多前书1:2 ; philippians 1:1 ）和palaeographically ，如果转录在古都，它随时帐户为腐败的确产生的案文。 The Epistle to the Ephesians was, therefore, written to distant churches, located perhaps in various provinces [Pontus, Galatia, Polemonium (the kingdom of Polemon)] and, for this reason, requiring to be designated by the general term, but all situated along the River Iris.该书信向以弗所书，因此写信给遥远的教堂，位于或许在各省[庞，加拉太， polemonium （王国polemon ） ] ，为此，要求被指定由一般的任期，但所有位于沿江虹膜。
These churches of the north-east of Asia Minor played rather an obscure part in the first century.这些教会的东北部，小亚细亚的发挥，而不是一个晦涩的一部分，在第一世纪。 When the first collection of the Apostle's letters was made, a collection on which the entire textual tradition of these letters depends (cf. Zahn, Geschichte des NT Kanons, I, ii, p. 829), it was Ephesus that furnished the copy of this Epistle, having obtained it when Tychicus landed at that port, thence to set out for Coloss Colossae aelig; and in the direction of Pontus, and in this copy the text of the address had already been corrupted.当第一收集使徒的信件发了言，集合上，整个文本传统，这些信件取决于（参见赞恩，历史馆万新台币kanons ，一，二，页829 ） ，这是以弗所认为，家具的副本这书信，获得它时， tychicus降落在港口，再以订出的coloss科洛塞的鬣狗;而在桥的方向，并在此复制文本的地址已经损坏。 Having come from Ephesus, this letter quickly passed for one to the Ephesians, the more so as there was no other written by the Apostle to the most celebrated of churches.有来自以弗所，这封信迅速通过一到以弗所书，更何况由于没有其他的书面由使徒，以最著名的教堂。 This explains why, from the beginning, all except Marcion, even those who did not read the words en Epheso in the first verse (Origen, Tertullian), look upon this letter as an Epistle to the Ephesians, and why in all manuscripts, it is transcribed under this title.这解释了为何，从一开始，所有的除外马吉安，甚至那些谁没有看过的话英文epheso在第一首诗（俄，良） ，看后，将此信作为书信向以弗所书，以及为什么在所有手稿，它转录是根据这个称号。
V. DATE AND PLACE OF COMPOSITION; OCCASION五，日期和地点组成;场合
Like the Epistles to the Colossians, to the Philippians, and to Philemon, that to the Ephesians was written during the leisure hours of one of the Apostle's imprisonments (Ephesians 3:1; 4:1; 6:20), when he had but little reason to resort to the services of a disciple to write in his name (De Wette, Ewald, and Renan).像书信向歌罗西书，向philippians ，并利蒙，向以弗所书是写在闲暇时间的一个使徒的监禁（以弗所书3:1 ; 4:1 ; 6:20 ） ，当他，但没有理由诉诸服务弟子写在他的名字（德wette ，埃瓦尔德，任南） 。 Lisco (Vincula Sanctorum, Berlin, 1900) is the only one nowadays who claims that these letters antedate the great captivity of St. Paul, maintaining that the Apostle must have written them while a prisoner in Ephesus in 57 and prior to those which he sent to the Corinthians and Romans. lisco （ vincula sanctorum ，柏林， 1900 ）是唯一一个现在谁声称，这些信件antedate伟大圈养的圣保禄，保持使徒必须有书面他们的同时，一名囚犯在以弗所在57及之前的那些，他发出向哥林多前书和罗马。 But we are not acquainted with any of the details of this captivity at Ephesus.但我们不熟悉的任何细节，这囚禁在以弗所。 Moreover, the doctrine set forth in the letters in question belongs to an epoch subsequent to the composition of the Epistle to the Romans (58); hence they were not written previously to the captivity in Caesarea (58-60).此外，学说中提出的信访问题，属于一个划时代的以后的组成部分书信，以罗马（ 58 ） ;因此，他们没有书面先前向囚禁在该撒利亚（ 58-60 ） 。 On the other hand, they are anterior to the first persecution, to which the author makes no allusion when describing the armour and combats of the faithful; wherefore they cannot be assigned to the last captivity.在另一方面，他们是前向第一迫害，而作者不作任何典故时，描述装甲部队和作战的忠实; wherefore他们不能被分配到最后获释。 It consequently remains for them to be ascribed to a period between 58 and 63, but whether they were produced in Caesarea or in Rome (61-63) is still a much mooted question.因此，它仍然为他们归因于一个时期之间的58和63 ，但他们是否有生产或在该撒利亚在罗马（ 61-63 ）仍然是一个很大提出质询。 The information gleaned here and there is very vague and the arguments brought forward are very doubtful.信息收集在这里和那里是很空泛的论点，提出了非常令人怀疑。
However, the freedom allowed Paul, and the evangelical activity he displays at the time of writing these letters, would seem more in keeping with his captivity in Rome (Acts 28:17-31) than in Caesarea (Acts, xxiii, sq.).不过，自由，让保罗，和福音事工促进会的活动，他会显示在时间的写作，这些信件，似乎较能符合他囚禁在罗马（ 28:17-31行为） ，比在该撒利亚（行为，二十三，建筑面积计） 。 One thing, however, is certain, once the authenticity of the Epistles to the Colossians and to the Ephesians is admitted, and that is that they were written at the same time.一件事，然而，是肯定的，一旦真实性的书信向歌罗西书和向以弗所书是承认，那就是他们写在同一时间举行。 They both show fundamentally and formally a very close connection of which we shall speak later on.他们都表明，从根本上和形式上是一种非常密切的联系，我们将在稍后发言。 Tychicus was appointed to convey both Epistles to those to whom they were respectively addressed and to fulfil the same mission in behalf of them (Colossians 4:7 sq.; Ephesians 6:21 sq.). tychicus被任命为转达双方书信向那些向他们分别处理，并履行相同的任务，在代表他们（歌罗西书4时07平方米;以弗所书6时21平方） 。 Verse 16 of chapter iv of Colossians does not seem to allude to the letter to the Ephisians, which would need to have been written first; besides, the Epistle here mentioned is scarcely an encyclical, the context leading us to look upon it as a special letter of the same nature as that sent to the Colossians.韵文16第四章的歌罗西书似乎并不暗示该函件交给ephisians ，这将需要已书面第一;此外，书信在这里提及的是，几乎没有一通谕的背景下，带领我们看待它作为一个特殊的信中性质相同的，因为发送到歌罗西书。 If, moreover, Paul knew that, before reaching Coloss Colossae,aelig;, Tychicus would deliver the Epistle to the Ephesians to the Christians at Laodicea, there was no reason why he should insert greetings for the Laodiceans in his Epistle to the Colossians (Colossians 4:15).此外，如果保罗知道，才到达coloss科洛塞，的鬣狗; ， tychicus将提供书信向以弗所书，以基督徒在老底嘉，是没有道理的，他应该插入的问候为laodiceans在他的书信向歌罗西书（歌罗西书4时15分） 。 It is more probable that the Epistle to the Ephesians was written in the second place.这是更可能认为，书信向以弗所书是写在第二位。 It would be less easy to understand why, in repeating to the Colossians the same exhortations that he had made to the Ephesians, for instance, on remarriage (Ephesians 5:22 sqq.), the author should have completely suppressed the sublime dogmatic considerations upon which these exhortations had been based.它会减少，容易理解为什么，在反复向歌罗西书相同的嘱托，他曾到以弗所书，举例来说，就再婚（以弗所书5时22 sqq ） ，作者应该彻底压制了崇高的教条式的考虑后，这些嘱托，已依据。 Moreover we believe with Godet that: It is more natural to think that, of these two mutually complemental letters, the one provoked by a positive request and a definite need [Col.] came first, and that the other [Eph.] was due to the greater solicitude evoked by the composition of the former."此外，我们相信与戈代说：这是更自然认为，这两个相互补充的信件，一个挑起了积极的要求，并有一定的需要[上校]来到第一，并认为其他[弗。 ]是由于以更大的关怀所引起的组成，前者“ 。
How, then, admitting that St. Paul wrote the Epistle to the Ephesians, shall we explain the origin of this document?如何，那么，承认圣保禄写书信向以弗所书，我们应解释的起源，此文件吗？ The Apostle, who was captive at Rome, was informed by Epaphras of the dogmatic and moral errors that had come to light in Coloss Colossae aelig; and the neighbouring cities, in churches of which he was not the founder.使徒，谁被圈养在罗马，获悉，由epaphras的和教条式的道德错误，已到了轻在coloss科洛塞的鬣狗和邻近城市，在教会，其中他不是创始人。 He also learned that he had been censured for not bringing to the perfection of Christianity those whom he had once converted, and for not taking sufficient interest in churches that had sprung up side by side with his own, although without his personal intervention (Colossians 1:28-2:5).他还了解到，他已谴责不把完善基督教的那些人，他曾经改装，并没有采取足够的兴趣在教堂已涌现出并排用自己的，虽然没有他个人的干预（歌罗西书1 :28 - 2 ： 5 ） 。 At the same time that Paul received the news concerning Coloss Colossae,aelig;, and its surroundings, he also heard (Ephesians 1:15) that in a distant part of Asia Minor Christian communities had been brought to the Faith, perhaps by evangelists (Ephesians 4:11).在同一时间，保罗收到的消息，关于coloss科洛塞，的鬣狗; ，及其周围地区，他还听取了（以弗所书1:15 ） ，在一个遥远的一部分，小亚细亚的基督教社区，已提请信仰，也许福音（以弗所书4时11分） 。 Impressed by the accusations made against him, Paul took advantage of the departure of Tychicus for Coloss Colossae,aelig;, to enter into communication with those Christians who had heard of him (Ephesians 3:2) and to address them a letter in which he had to limit himself to general considerations on Christianity, but he wished to prove his Apostolic solicitude for them by making them realize not only the dignity of their Christian vocation, but the oneness of the Church of God and the intimate union by which all the faithful, no matter what their history, are constituted a single body of which Christ is the head.留下深刻印象的指控对他，保罗利用离境tychicus为coloss科洛塞，的鬣狗; ，进入通信与那些基督徒谁听说过他（以弗所书3:2 ） ，并解决他们的信中他在其中不得不限制自己的一般性考虑基督教，但他想证明他的使徒的慰问，为他们使他们认识到不仅是他们的尊严，基督教的天职，但统一性的神的教会和亲密的联盟，所有的忠实，无论什么他们的历史，是构成一个单一的机构，其中基督是一家之主。
VI.六。 AUTHENTICITY真实性
If one would only remember to whom the Epistle was addressed and on what occasion it was written, the objections raised against its Pauline authenticity could be readily answered.如果将只记得向谁书信处理和以什么场合，它是书面，提出的反对意见对宝莲，其真实性很容易回答。
(1) Relation to Other Books of the New Testament （ 1 ）与其他书籍的新约圣经
The letter to the Ephesians bears some resemblance to the Epistle to the Hebrews and the writings of St. Luke and St. John, in point of ideas and mode of expression, but no such resemblance is traceable in the great Pauline Epistles.信中向以弗所书熊有些相似的书信，以希伯来和著作的圣卢克和圣约翰，在出发点的思路和表达方式，但没有这样的相似性是可追踪的是在大宝莲书信。 Of course one of the Apostle's writings might have been utilized in these later documents but these similarities are too vague to establish a literary relationship.当然其中一个使徒的著作可能被人利用在这些后来文件，但这些相似之处，是过于空泛，建立一个文学的关系。 During the four years intervening between the Epistle to the Romans and that to the Ephesians, St. Paul had changed his headquarters and his line of work, and we behold him at Rome and Caesarea connected with new Christian centres.在四年干预之间的书信向罗马和向以弗所书，圣保禄改变了他的总部和他的工作路线，我们看哪，他在罗马和撒利亚与新的基督教中心。 It is, therefore, easy to understand why his style should savour of the Christian language used in these later books, when we recall that their object has so much in common with the matter treated in the Epistle to the Ephesians.因此，这是容易理解为什么他的风格应该品尝的基督教所使用的语言在这些书籍后来，当我们还记得，他们的对象有这么多的共同点与此事治疗，在书信向以弗所书。 Whatever may now and then have been said on the subject, the same phenomenon is noticeable in the Epistle to the Colossians.无论现在可以，然后一直说，关于这一主题的，同样的现象，值得注意的是，在书信向歌罗西书。 If, indeed, the Epistle to the Ephesians agrees with the Acts in more instances than does the Epistle to the Colossians, it is because the two former have one identical object, namely, the constitution of the Church by the calling of the Jews and Gentiles.如果，事实上，书信向以弗所书同意的行为，在更多的事例比是否书信向歌罗西书，那是因为两个前有一个相同的对象，即宪法教会所要求的犹太人和外邦人。
The relationship between the Epistle to the Ephesians and I Peter is much closer.之间的关系，书信向以弗所书我和Peter是更密切。 The letter to the Ephesians, unlike most of the Pauline Epistles, does not begin with an act of thanksgiving but with a hymn similar, even in its wording, to that which opens I Peter.信中向以弗所书，不同于大部分的宝莲，书信，不开始与行为的感恩节，但与赞美诗类似，甚至在其措辞，即开放彼得。 Besides, both letters agree in certain typical expressions and in the description of the duties of the domestic life, which terminates in both with the same exhortation to combat the devil.此外，双方同意的信件，在某些典型的表现形式和在描述的职责，国内的生活，终止在双方具有相同的劝告，以打击魔鬼。 With the majority of critics, we maintain the relationship between these letters to be literary.与大部分批评，我们保持之间的关系，这些信件将文学。 But I Peter was written last and consequently depends on the Epistle to the Ephesians; for instance, it alludes already to the persecution, at least as impending.但我彼得是书面上，因此依赖于书信向以弗所书;例如，它提到了已经向迫害，至少在即将。 Sylvanus, the Apostle's faithful companion, was St. Peter's secretary (1 Peter 5:12), and it is but natural that he should make use of a letter, recently written by St. Paul, on questions analogous to those which he himself had to treat, especially as according to us, those addressed in both of these Epistles are, for the greater part, identical (cf. 1 Peter 1:1). sylvanus ，使徒的忠实伴侣，是圣彼得的秘书（ 1彼得5时12分） ，这是自然，但他要利用的信，最近写的圣保禄，对类似的问题，那些他自己治疗，尤其是根据我们，那些在处理这两项书信是，大部份相同， （参见1彼得1:1 ） 。 The attacks made upon the authenticity of the Epistle to the Ephesians have been based mainly on its similarity to the Epistle to the Colossians, although some have maintained that the latter depends upon the former (Mayerhoff).攻击时所作的真实性，该书信向以弗所书已主要是根据其相似性，向书信向歌罗西书，虽然有些坚持认为，后者取决于前（ mayerhoff ） 。 In the opinion of Hitzig and Holtzmann, a forger living early in the second century and already imbued with Gnosticism used an authentic letter, written by Paul to the Colossians against the Judeo-Christians of the Apostolic Age, in composing the Epistle to the Ephesians, in conformity to which he himself subsequently revised the letter to the Colossians, giving it the form it has in the canon.在意见，希齐格和holtzmann ，伪造的生活早在第二世纪，并已充满诺斯底主义用了一个真实的信，写的保罗向歌罗西书对犹太教和基督教使徒时代，在组成书信向以弗所书，在符合他本人随后修改了一封信给歌罗西书，使它的形式，它在佳能。 De Wette and Ewald looked upon the Epistle to the Ephesians as a verbose amplification of the uncontroversial parts of the letter to the Colossians.德wette和埃瓦尔德研究后，书信向以弗所书作为一个详细功放的不具争议性部分的一封信给歌罗西书。 However, it is only necessary to read first one of these documents and then the other, in order to see how exaggerated is this view.然而，这不仅是必要的阅读一是这些文件，然后另一方面，在以，看看如何夸张的是这个看法。 Von Soden finds a great difference between the two letters but nevertheless holds that several sections of the Epistle to the Ephesians are but a servile paraphrase of passages from the letter to the Colossians (Ephesians 3:1-9 and Colossians 1:23-27; Ephesians 5:21-6:9 and Colossians 3:18-4:1) and that still more frequently the later author follows a purely mechanical process by taking a single verse from the letter to the Colossians and using it to introduce and conclude, and serve as a frame, so to speak, for a statement of his own.冯soden发现很大的差异，两封信，但认为几个章节的书信向以弗所书，不过是奴役段的通道，从写信给歌罗西书（以弗所书3:1-9和歌罗西书1:23-27 ;以弗所书5:21-6:9和歌罗西书3:18-4:1 ） ，并认为仍有更多的往往是后来的作者如下一个纯粹机械的过程中，采取了单一的诗从写信给歌罗西书，并用它来介绍和总结，并充当框架，所以发言，声明他自己。 Thus, he maintains that in Eph., iv, 25-31, the first words of verse 8 of Col., iii, have served as an introduction (Ephesians 4:25) and the last words of the same verse as a conclusion (Ephesians 4:31).因此，他认为，在以弗所书，四， 25-31 ，第一句话是诗八上校，三，曾担任一导言（以弗所书4时25分）和去年的话，同样的诗句作为一个结论（以弗所书4时31分） 。 Evidently such methods could not be attributed to the Apostle himself.显然这种方法不能归咎于使徒自己。 But, neither are we justified in ascribing them to the author of the Epistle to the Ephesians.但是，我们也有理由在ascribing他们给作者的书信向以弗所书。 For instance, the duties of husband and wife are well set forth in Col., iii, 18, 19, but in these verses there is no comparison whatever between Christian marriage and that union of Christ with His Church such as characterizes the same exhortation in Eph., v, 22 sq.; consequently, it would be very arbitrary to maintain the latter text to be a vulgar paraphrase of the former.举例来说，职责，丈夫和妻子都清楚阐述在上校，三，十八，十九，但在这些诗是没有比较，无论基督教之间的婚姻和工会基督与他的教会等特点，同时告诫在以弗所书，五， 22平方米;因此，它会很随意，以维持后者的案文是一个庸俗段的前。 In comparing the texts quoted, the phenomenon of framing, to which von Soden called attention, can be verified in a single passage (Ephesians 4:2-16, where verse 2 resembles Colossians 3:12 sq. and where verses 15-16 are like Colossians 11 and 19).在比较的案文所引述的，这种现象的制定，而冯soden所谓的注意，可以验证在一个单一的通过（以弗所书4:2-16 ，其中韵文2类似于歌罗西书3点12平方米，而诗是15-16像歌罗西书11及19条） 。 In fact, throughout his entire exposition, the author of the Epistle to the Ephesians is constantly repeating ideas and even particular expressions that occur in the letter to the Colossians, and yet neither a servile imitation nor any one of the well-known offences to which plagiarists are liable, can be proved against him.事实上，在整个他的整个论述，作者的书信向以弗所书是不断重复的思路和特别的表达，甚至发生在信中向歌罗西书，但既不是奴役仿制，也没有任何一个著名的罪行，其中plagiarists者，可以证明对他的。
Moreover, it is chiefly in their hortatory part that these two letters are so remarkably alike and this is only natural if, at intervals of a few days or hours, the same author had to remind two distinct circles of readers of the same common duties of the Christian life.此外，它主要是在他们的劝告的一部分，这两封信是如此显着，都和这是唯一的天然，如果在间隔了数天或小时，同一作者曾提醒两种截然不同的各界读者的同时，共同的职责基督徒生活。 In the dogmatic part of these two Epistles there is a change of subject, treated with a different intention and in another tone.在教条式的一部分，这两个书信是有变化的课题，治疗不同的意图和在另一语调。 In the one instance we have a hymn running through three chapters and celebrating the call of both Jews and Gentiles and the union of all in the Church of Christ; and in the other, an exposition of Christ's dignity and of the adequacy of the means He vouchsafes us for the obtaining of our salvation, as also thanksgiving and especially prayers for those readers who are liable to misunderstand this doctrine.在一个例如我们有一个赞美诗，贯穿3个章节和庆祝的号召，犹太人和外邦人和联盟的所有在中华基督教会;而在另一方面，世界博览会的基督的尊严和有足够的手段，他vouchsafes我们获得我们的拯救，这也是感恩和祈祷，特别是对于那些读者谁被误解了这一学说。 However, these two objects, Christ and the Church, are closely akin.不过，这两个对象，基督和教会，正密切类似。 Besides, if in his letter to the Ephesians, St. Paul reproduces the ideas set forth in that to the Colossians, it is certainly less astonishing than to find a like phenomenon in the Epistles to the Galatians and to the Romans, as it is very natural that the characteristic expressions used by the Apostle in the Epistle to the Colossians should appear in the letter to the Ephesians, since both were written at the same time.此外，如果他在信中向以弗所书，圣保禄抄录的想法，提出在这方面向歌罗西书，这当然是少的惊人，比找到一个喜欢的现象，在书信向加拉太和罗马，因为它是非常自然的特点，表现形式所用的使徒，在书信向歌罗西书应该会出现在写信给以弗所书，因为两者都是写在同一时间举行。 In fact it has been remarked that he is prone to repeat typical expressions he has one coined (cf. Zahn, Einleitung, I, p. 363 sq.).事实上，它已表示，他很容易重复的典型表现形式，他有一个创造（参见赞恩， einleitung ，我，第363平方米） 。 Briefly, we conclude with Sabatier that: "These two letters come to us from one and the same author who, when writing the one, had the other in mind and, when composing the second, had not forgotten the first."简单来说，我们的结论与撒巴帖说： “这两封信来，我们从同一个作者谁，写作时一个，有其他考虑到，当组成第二，不会忘记第一次” 。 The vague allusions made in the Epistle to the Ephesians to some of the doctrinal questions treated in the Epistle to the Colossians, can be accounted for in this manner, even though these questions were never proposed by those to whom the former Epistle was addressed.含糊不清的典故作出的，在书信向以弗所书的一些理论问题的处理，在书信向歌罗西书，可占以这种方式，即使这些问题从未被提出的那些人前的书信被处理。
(2) Difficulties Arising from the Form and Doctrines （ 2 ）带来的困难，从形式和学说
The denial of the Pauline authenticity of the Epistle to the Ephesians is based on the special characteristics of the Epistle from the viewpoint of style as well as of doctrine, and, while differing from those of the great Pauline Epistles, these characteristics although more marked, resemble those of the letter to the Colossians.剥夺了宝莲的真实性，该书信向以弗所书的基础上，特别特征的书信，从观点的风格，以及作为学说，和，而不同的从那些伟大的宝莲，书信，这些特点，虽然更加明显，类似于这些的一封信给歌罗西书。 But we have already dwelt upon them at sufficient length.但我们已花了后，他们有足够的长度。
The circumstances under which the Apostle must have written the Epistle to the Ephesians seem to account for the development of the doctrine and the remarkable change of style.在何种情况下使徒必须有写书信向以弗所书似乎帐户为发展的原则和显着的改变作风。 During his two years' captivity in Caesarea, Paul could not exercise his Apostolic functions, and in Rome, although allowed more liberty, he could not preach the Gospel outside of the house in which he was held prisoner.在他两年的囚禁在该撒利亚，保罗不能行使他的使徒的职能，并在罗马，虽然允许更多的自由，他不能传福音以外的内务，在他被关押的囚犯。 Hence he must have made up for his want of external activity by a more profound meditation on "his Gospel".因此，他必须作出决定，他不想对外活动，更加深刻的冥想“ ，他的福音” 。 The theology of justification, of the Law, and of the conditions essential to salvation, he had already brought to perfection, having systematized it in the Epistle to the Romans and, although keeping it in view, he did not require to develop it any further.神学的理由，法律和必要的条件，以救亡，他已带来了完善，系统化，它在书信向罗马人，虽然保持它在看，他没有要求，以发展资讯科技的任何进一步。 In his Epistle to the Romans (viii-xi, xvi, 25-27) he had come to the investigation of the eternal counsels of Providence concerning the salvation of men and had expounded, as it were, a philosophy of the religious history of mankind of which Christ was the centre, as indeed He had always been the central object of St. Paul's faith.在他的书信向罗马（八喜，十六， 25日至27日）他已来调查永恒的律师普罗维登斯关于救赎的男子，并阐述了，因为它有一个哲学的宗教在人类历史上其中基督是中心，事实上，他一直是中央的对象圣保禄的信心。 Thus, it was on Christ Himself that the solitary meditations of the Apostle were concentrated; in the quiet of his prison he was to develop, by dint of personal intellectual labour and with the aid of new revelations, this first revelation received when "it pleased God to reveal His Son in him".因此，这是对基督本人认为，孤立meditations的使徒都集中;在安静的监狱，他要发展，凭借个人的智力劳动和与援助的新的启示，这第一次的启示时，共接获“高兴上帝透露他的儿子在他身上“ 。 He was, moreover, urged by the news brought him from time to time by some of his disciples, as, for instance, by Epaphras, that, in certain churches, errors were being propagated which tended to lessen the role and the dignity of Christ, by setting up against Him other intermediaries in the work of salvation.他，此外，呼吁由他带来的消息不时由他的一些弟子，作为，例如，由epaphras ，即，在某些教会，错误被宣传往往以减轻的作用和尊严的基督，设立对他的其他中介机构在工作的救赎。 On the other hand, separated from the faithful and having no longer to travel constantly from one church to another, the Apostle was able to embrace in one sweeping glance all the Christians scattered throughout the world.在另一方面，脱离忠实和有不再旅行，不断从一个教堂到另一个，使徒是能够拥抱在一扫一眼所有的基督信徒遍布世界。 While he resided in the centre of the immense Roman Empire which, in its unity, comprised the world, it was the one universal Church of Christ, the fulfilment of the mysterious decrees revealed to him, the Church in which it had been his privilege to bring together Jews and pagans, that presented itself to him for contemplation.而他居住在该中心的巨大的罗马帝国，在