渠於他書中、亦多論及此事、書中間有深奧難解之語、而無知無識之輩、乃予以曲解、是猶曲解他經、亦惟自取淪喪而已矣。

他一切的信上也都是讲论这事。信中有些难明白的，那无学问、不坚固的人强解，如强解别的经书一样，就自取沉沦。

他一切的信上都谈到这事。信中有些难明白的，那无学问、不坚定的人加以曲解，如曲解别的经书一样，自取灭亡。

他一切的信上都谈到这事。信中有些难明白的，那无学问、不坚定的人加以曲解，如曲解别的经书一样，自取灭亡。

他所有的书信都谈到这些事。一些不学无术、反复无常的人曲解了信中一些难懂的地方，就像曲解其他经文一样，他们是自取灭亡。

他在一切书信上，都讲论这些事。在这些书信中，有些难明白的地方，那不学无术和不稳定的人加以曲解，好像曲解别的经书一样，就自取灭亡。

他在所有的信中也都说到这些事。那些没有知识、不坚定的人曲解了他信中一些难懂的地方，正如他们也曲解其他经文，就导致了他们自己的灭亡。

他一切的信上也都是講論這事。信中有些難明白的，那無學問、不堅固的人強解，如強解別的經書一樣，就自取沉淪。

他一切的信上都談到這事。信中有些難明白的，那無學問、不堅定的人加以曲解，如曲解別的經書一樣，自取滅亡。

他一切的信上都談到這事。信中有些難明白的，那無學問、不堅定的人加以曲解，如曲解別的經書一樣，自取滅亡。

他所有的書信都談到這些事。一些不學無術、反覆無常的人曲解了信中一些難懂的地方，就像曲解其他經文一樣，他們是自取滅亡。

他在一切書信上，都講論這些事。在這些書信中，有些難明白的地方，那不學無術和不穩定的人加以曲解，好像曲解別的經書一樣，就自取滅亡。

在他所有的書信裏、他就是在那裏講論這些事的；其中有難以了悟的，沒有學問而不堅固的人給曲解了、像曲解其餘的經書一樣、而引致自己的滅亡。

他在所有的信中也都說到這些事。那些沒有知識、不堅定的人曲解了他信中一些難懂的地方，正如他們也曲解其他經文，就導致了他們自己的滅亡。

彼之諸書亦論及此、中有難明者、而不學不固之輩強解之、於他經亦然、乃自取淪亡也、○

其書不止一函、皆言此理中有難明、學弗思、信勿篤者、故反其意、亦反諸經、自取敗亡、

彼之諸書皆論此事、中有難明、不學者與信不堅者、謬解其意、亦謬解諸經、自取敗亡、

He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction.

Paul writes the same way in all his letters. He speaks about what I have just told you. His letters include some things that are hard to understand. People who don’t know better and aren’t firm in the faith twist what he says. They twist the other Scriptures too. So they will be destroyed.

as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures.

speaking of these things in all of his letters. Some of his comments are hard to understand, and those who are ignorant and unstable have twisted his letters to mean something quite different, just as they do with other parts of Scripture. And this will result in their destruction.

He speaks about these things in all his letters. There are some things hard to understand in them. The untaught and unstable will twist them to their own destruction, as they also do with the rest of the Scriptures.

as also in all his letters, speaking in them of these things, in which there are some things that are hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction.

as also in all his epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures.

as also in all his epistles, speaking in them of these things; wherein are some things hard to be understood, which the ignorant and unstedfast wrest, as they do also the other scriptures, unto their own destruction.

He speaks about these things in all his letters in which there are some matters that are hard to understand. The untaught and unstable twist them to their own destruction, as they also do with the rest of the Scriptures.

As also in all[ his] epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as[ they do] also the other scriptures, unto their own destruction.

speaking of these things in all his letters. Some things in these letters are hard to understand, things the ignorant and unstable twist to their own destruction, as they also do to the rest of the scriptures.

as also in all of his letters, speaking in them of these things. In those, there are some things that are hard to understand, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction.

乃無須養其父母。」是爾以人之傳習、廢天主之道也。

懷二心者、其立身處世，難乎其有恆矣。

凡心與耶穌基督相契合者、無所為罪；蓋聖神惟生之法、已因基督而脫吾人於罪與死之法矣。夫舊法之所以軟弱而無能者、實肉身之情慾、為之梗也。今天主竟使其聖子成人、且具罪人之形體、為罪捨身、於是吾人肉身中之罪、乃被處決、而不復能乘權矣。所望吾人不復從欲而從神、庶幾律法之正義、得以成全於吾人之身。蓋從欲者、體欲之情；而從神者、體神之情。體欲之情者死、而體神之情者生以安。無他、蓋順於欲者、則逆於天主；如此自不甘服天主之法、且亦不能。故凡體欲之情者、必不能取悅於天主也。倘若天主之神寓於爾心、則爾不依乎欲、而依乎神矣。蓋無基督之神者、非其徒也。誠能得基督寓爾心中、則肉體雖因罪而死、而神魂乃因義而生。苟得復活耶穌者之神寓於爾心、則彼既能起耶穌於死亦必憑其寓爾心中之神、復活爾有死之肉身矣。故兄弟應知吾人既不為肉身之役、自無順從情慾之責。爾如從欲、取死之道也。存神去欲、得生之道也。凡遵循天主聖神之導引者、即為天主之兒女。蓋爾所受者、非畏首畏尾之奴隸情緒；爾所受者、乃為呼爺喚父之兒女精神也。即聖神亦與吾人之神魂、同證吾人之為天主兒女焉。既為兒女、即為嗣子；既為天主之嗣子、則亦為基督之共同繼承人也。惟是吾人如欲與之共榮、則不可不先與之共苦共難耳。蓋吾以為現世之種種苦難、衡諸來日將啟示於吾人之榮福、實屬輕微之事、無足介意。即天地萬物、亦莫不如飢若渴、引領而望天主眾子之揭曉焉。夫芸芸眾生、迄今屈伏於無常之下、非出自願、有制之者耳。然制之而未絕其望也。蓋萬物亦必悉蒙解放、脫朽腐之絆、而熙天主眾子光榮之自由也。吾知萬物至今猶呻吟歎息、而備嘗臨產之苦痛；不惟萬物為然、即在新受聖神妙果之吾人、亦莫不呻吟嘆息於心靈深處、而以如飢若渴之情緒、期待兒女身分之完成、即肉身之被贖是已。蓋吾人之得救也、實有恃乎望德；然已見之望、非望也；夫人於目前之事、亦何所用其望乎？正惟不見、故渴望之、且堅忍熱烈而期待之也。即聖神因鑒於吾人之闇弱、而昧於祈禱之道、亦多方相助、以不可思議之歎息、而為吾人代求焉。且洞悉人心之天主、固諳聖神之意向；以聖神為聖徒代求者、悉循天主之旨故也。不寧惟是、吾人亦知人苟能真心愛天主、則天主必使天地萬物同力相助、而亨通之。如此之人、亦即天主依其聖意而見召者也。蓋天主所預寵者、乃預簡之、俾克肖其聖子、欲使其聖子成為眾子中之冢息耳。故其所預簡者、必從而召之；其所召者、更從而義之；其所義者、更從而榮之。吾人於此尚有何說？天主友我、誰能敵我？天主以其聖子為我眾捨生、猶且不惜、尚何吝以一切萬有并賜於我耶？主之所陟、誰得而黜之？主之所義、誰得而罪之？耶穌基督已死而復活、且恆侍於天主之側、而為吾人代求矣。孰能間吾人於基督之愛乎？將貧賤憂戚、飢寒困窮乎？抑災患艱危、白刃窘迫乎？詩云：『正惟為主故、吾人日見殺；一如屠家羊默默待宰割。』雖然、賴愛我者之大力、吾人已戰勝一切災害、且綽綽乎有餘裕矣。蓋吾深信無論死也、生也、天神也、權威也、現在之事也、未來之事也、宇宙間之一切勢力也、浩浩之天、淵淵之淵、以及其他一切受造之物也、皆不能使吾人與天主之愛、須臾相離。是愛也、實存乎吾主耶穌基督之身。

心懷叵測、為玷為辱；眸子不正、惟見邪淫；意志薄弱者、受其誘惑；惟利是圖、實地獄中人也。

吾人於此點、實言不勝言；即言之亦難邀領悟、以爾等不敏於聽故也。

又曰：『此為躓石、觸之必蹶。』若輩不順天主之道、宜其蹶也、亦定命耳。

兄弟乎、曩者吾儕示爾應如何立身處世、以慰悅天主；爾已拳拳服膺。茲復因主耶穌、奉勸兄弟、發憤加勉、勇猛精進。吾儕承主耶穌之命、所授於爾之規箴、爾固知之。蓋天主之意旨無他、欲爾成聖而已。是宜戒絕一切邪淫、各宜自愛、守身如玉、切勿縱情恣慾、如異邦不識天主者所為也、凡因縱情、

耶穌基督宗徒伯鐸祿、致書於客居本多、加拉大、加巴道濟亞、亞細亞、彼底尼亞各地、

耶穌曰：『爾曹昧於經義、及天主之大能、宜其誤也。

若輩之終局、淪喪也、若輩之所天、口腹也、若輩之所引以為榮者、無恥之行也、若輩之所志、不外塵世之事也。

吾茲欲為爾重述福音之道；此福音、即吾嚮者所授爾嚮者所受、至今猶賴以立焉。爾能恪守福音、如吾所傳、則蒙救也必矣。若是而不蒙救者、其惟所信者妄歟？顧吾所授於爾者、固有所受也。基督確為吾人之罪而死、一如古經之所預言也；死而乃瘞、第三日自死者中復活、亦一如古經之所預言也。復活後見於基法、又見於十二徒，後五百兄弟同時見之、此中多數至今尚存、少數已死。繼又見於雅各伯及諸宗徒；最後乃見於生不及時之予。予在宗徒中、為後生小子、實不堪稱為宗徒；以予曾窘辱聖教會故。吾之得有今日、皆賴天主之寵佑；惟予黽勉勞苦、視他人有過無不及、則未辜負天主之寵佑也。雖然、是亦天主寵佑而已、初非予之功也。要之、無論在吾、或在其他宗徒吾人所傳者同、爾等所信者同也。既傳基督自死者中復活矣、則爾中何尚有人主張死者無復活乎？若死者無復活則基督亦未復活也；基督未復活、則吾輩之所傳、爾等之所信、悉屬無稽之談矣。不寧惟是、吾人將為天主之偽證矣。蓋死者苟無復活、則天主實未復活基督、而吾人強為之證曰、天主已復活之矣、是非偽證而何。苟死者無復活、則基督亦未復活、基督未復活、則爾所信、實為徒然、爾至今且仍在罪中、而彼安寢於基督懷中者、悉已淪亡矣。苟吾人所望於基督者、僅及斯世、則斯世之最可憐者、應無吾人若矣。然按諸事實、基督固已自死者中復活、而為眾寢者先薦之果矣。蓋死亡之來、由一人也；復活之興、亦由一人。眾因亞當而死、亦因基督而生。惟此中亦各按其序：基督實為先薦之果、而信奉基督者之復活、則有待乎基督之重臨；厥後乃為末期、其時基督既已毀滅一切統治威權、乃還其國政於天主聖父。蓋基督之乘權也、以俟天主之伏眾敵於其足下也。最後勁敵、實為死亡、終亦被滅；此亦天主制伏萬物於基督足下之真義也。雖謂萬物皆受其制、然制之者、固未始受其制也。是故萬物既經制伏、聖子亦必受制於制萬有於其下者、務使天主庇覆萬有、統於一尊而後已。不然、為亡者領洗、亦胡為乎？死者果無復活、則人之為其領洗也、亦何為乎？且吾儕之臨危蹈難、不遑寧息、所為何事乎？兄弟乎、爾等非我在耶穌基督身上之光榮乎？吾敢憑斯光榮而誓曰：我實無日不處死地。曩在伊弗所、予曾與猛獸格鬥矣；若依人之常情而論、我亦何樂而為此？若死者無復活、則『人生有酒須當醉、明日死來萬事休；』兄弟幸毋自欺、結交匪人、必致敗德。當朝乾夕惕孳孳為善、痛絕一切罪行。爾中頗有不識天主者焉！我之言此、爾等倘亦知恥乎。或將曰：『死者果如何復活乎？將受何種之體以興乎？』是亦愚人也已！夫爾所播之種、必先死而後萌發。故爾所播者、非將來之體、乃介然一穀耳：或為麥種、或為其他百穀之種、而天主則隨其聖意、賦之以體、且各依其種而授體焉。蓋肉體固非祇一種；人之體、非獸之體；獸之體、非禽之體；禽之體、非魚之體。且有天體者、有地體者；天體之榮、異於地體之榮；日之榮異於月月之榮異於星、一星之榮異於他星。死者之復活亦然。所播者必朽、而所發者不朽；所播者辱、而所發者榮；所播者弱、而所發者強；所播者形體、而所發者靈體也。夫既有形體、則亦宜有靈體矣。按經所載、始祖亞當賦有血氣之生命；而後來之亞當、則為賦予生命之神靈也。雖然、具靈體者不在具形體者之先、乃在其後者也。先者本乎地而屬地、後者本乎天而歸天；一人屬地、則眾人屬地；一人屬天、則眾人屬天；吾人既為屬地者形體之肖像、亦當克肖在天者之神靈也。我告兄弟、血肉不能承天主國、朽者不能承不朽也。我且示爾以神聖之秘密：吾人不必盡死、惟必須盡化。其時乃當最後號角之鳴、瞬息之間耳。蓋號角一鳴、則死者復活、不能復朽、而吾眾盡化矣。蓋朽者必須化為不朽、而有死者必須化為無死也。一旦有死者能化為無死、則經中所云：『死亡已被吞滅於凱旋中』者、乃見應驗矣，『嗚呼死亡！爾之勝利安在？爾之毒螫又安在哉？』死亡之毒螫、罪孽也；而罪孽之威權、律法也。感荷天主洪恩、吾人已藉吾主耶穌基督、而獲最後勝利矣。故望我親愛之兄弟確乎不拔、屹然不動、恆在主之工作中發榮滋長、蔚為大觀；固知爾在主中所有艱辛困苦、不為徒勞耳。

有恃何恐。聖德是歌。血氣之倫。其如予何。

外飾虔誠之貌內實麻木不仁。此類之人、務望吾兒避之若浼。蓋若輩夤緣勾結、入人之家、引誘意志薄弱之婦人、使其棄正入邪、罪累重重、逐物移意、但知下學、不知上達。

而比來頗有不肖之徒、混入同道之中、假我天主之洪恩、以恣其私慾、明目張膽、否認吾人之唯一真宰、唯一真主耶穌基督。此輩大逆不道、實地獄中人也。

耶穌答曰：『爾等以遺規而違犯天主誡命、則又何說？蓋天主曰：

然適如昔日之有偽先知起自民間、將來爾中亦必有荒誕之師、潛播異端、陷溺人心、乃至忘恩負義、否認其贖身之主、於以自速其亡。