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马可福音生命读经 · 第12篇

奴仆救主福音服事的辅助动作（二）

The Slave-Savior’s Auxiliary Acts for the Gospel Service (2
1读经：马可福音三章二十二至三十五节。在马可三章七至三十五节，我们看见奴仆救主福音服事的五项辅助动作：避开群众；（7～12；）选立使徒；（13～19；）因需废食；（20～21；）捆绑撒但，洗劫其家；（22～；）不认亲属，只认行神旨者。（31～35。）我们在上一篇信息说过头三项的辅助动作。本篇信息我们要来看后二项，就是捆绑撒但，洗劫其家，以及不认亲属，只认行神旨者。
1Scripture Reading: Mark 3:22-35 In 3:7-35 we see five auxiliary acts for the Slave-Savior’s gospel service: averting the crowd’spr essing (vv. 7-12), appointing the apostles to preach (vv. 13-19), not eating because of the urgent need (vv. 20-21), binding Satan and plundering his house by the Holy Spirit (vv. 22-30), and not remaining in the relationship of the 30 natural life but in that of the spiritual life (vv. 31-35). In the foregoing message we covered the first three of these auxiliary acts. In this message we shall consider the last two—the binding of Satan and the Lord’s not remaining in the relationship of the natural life.
捆绑撒但，洗劫其家
binding Satan and plundering his house by the Holy Spirit
2三章二十一节说，主的『亲属听见，就出来要拉住祂，因为他们说祂癫狂了』。这一句感叹的话，说出奴仆救主的亲属对祂天然的关切，这为经学家开了亵渎祂的路。二十二节说，『从耶路撒冷下来的经学家说，祂有别西卜附著；又说，祂是靠著鬼王赶鬼。』这句亵渎的话，是由二十一节天然关切的感叹引进的。因著主的亲属不了解祂，就说祂癫狂了。这句话为反对者经学家开了毁谤主的门。经学家也许说，『你们看，连祂的亲属也说祂癫狂了，你们晓得祂为甚么癫狂了？祂癫狂是因为祂被鬼附著，就是鬼王别西卜。』奴仆救主赶鬼，就是赶出为撒但黑暗的国作工的邪恶者，然而反对者却说，祂是靠著鬼王赶鬼。那恶者是何等诡诈，鼓动这些邪恶的反对者说这话！他们与那恶者同工，甚至与他是一。别西卜的意思是苍蝇之王，是以革伦神的名。（王下一2。）犹太人由于蔑视，将这名改为巴力西卜，意粪堆之主，用以指鬼王。（太十二，27，路十一15，18～19。）经学家辱骂奴仆救主，说祂是靠著鬼王赶鬼。这个最亵渎的名称，表达出他们最强烈的反对和弃绝。
2According to 3:21, the Lord’s “relatives went out to lay hold of Him, for they said, He is beside Himself.” This exclamation expressing natural concern on the part of the Slave-Savior’s relatives regarding Him opened the way for the scribes to blaspheme Him. Verse 22 says, “And the scribes who came down from Jerusalem said, He has Beelzebub, and by the ruler of the demons He casts out the demons.” This was a word of blasphemy ushered in by the expression of natural concern in verse 21. Because the Lord’s relatives could not understand Him, they said that He was beside Himself. This saying opened the door for the scribes, the opposers, to defame the Lord. The scribes could have said, “You see, even his relatives say that he is beside himself. Do you know why he is beside himself? He is beside himself because he has a demon, and this demon is Beelzebub, the ruler of the demons.” The Slave - Savior cast out demons, the evil workers for the dark kingdom of Satan; yet the opposers said that He did it by the ruler of the demons. What subtlety of the evil one, who motivated these evil opposers to say this! They were his co-workers and were even one with him. Beelzebub means the lord of flies, the name of a god of the Ekronites (2 Kings 1:2). It was changed in contempt by the Jews to Baalzebel, which means lord of the dunghill, and was used for the ruler of the demons (Matt. 12:24; Luke 11:15, 18-19). The scribes reviled 24 the Slave - Savior by saying that He cast out demons by the ruler of demons. This most blasphemous name expressed their strongest objection and rejection.
3毫无疑问，别西卜这名是指魔鬼，魔鬼就是苍蝇之王和粪堆之主。经学家不能再找出一个更糟的辞来诋毁主耶稣了。他们不只说祂被鬼附，并且说，祂是在鬼王别西卜之下。这样的亵渎太厉害了，以致主后来指出，这样亵渎是不可赦免的，因为亵渎了圣灵。（可三28～30。）我们要记住，主的亲属说主癫狂的话语，为毁谤开了门。他们责备主不正常，使经学家有机会诋毁祂。经学家也许说，『祂的确不正常，因为祂有鬼王别西卜附著。』我们由此看见，我们亲属对我们天然的爱，可能为撒但开了门，让他能进来。三章二十三至二十五节说，『耶稣叫他们来，用比喻对他们说，撒但怎能赶逐撒但？若是一国自相分争，那国就站立不住；若是一家自相分争，那家就站立不住。』这里主的话指明，撒但不仅有家，也有国。他的家是罪的家，（约壹三8，10，）他的国是黑暗的国。（西一13。）罪人属于他的家，也属于他的国。鬼属于他的国，也为著他的国附在人身上。撒但是这世界的王，（约十二31，）也是空中掌权者的首领。（弗二2。）他有他的权势（徒二六18）和他的使者，（太二五41，）就是他的从属，是这黑暗世界的执政者、掌权者和管辖者。（弗六12。）因此，他有他的国，就是黑暗的权势。（西一13。）
3No doubt, the name Beelzebub refers to the Devil. The Devil is lord of flies and lord of the dunghill. The scribes could not have chosen a worse term with which to defame the Lord Jesus. They said not only that He had a demon, but that He was under Beelzebub, the ruler of the demons. This blasphemy was so serious that the Lord later indicated that it was unforgivable, being a blasphemy against the Holy Spirit (Mark 3:28-30). We need to remember that the door for such a defamation was opened by the word of the Lord’s relatives, their word that He was beside Himself. They accused the Lord of being abnormal, and this gave opportunity for the scribes to defame Him. The scribes could have said, “He certainly is abnormal, for he has a demon, Beelzebub.” From this we see that it is possible for our relatives’ natural love for us to open the door for Satan to come in. Mark 3:23-25 says, “And calling them to Himself, He said to them in parables, How can Satan cast out Satan? And if a kingdom is divided against itself, that kingdom is not able to stand; and if a house is divided against itself, that house will not be able to stand.” The Lord’sword here indicates that Satan has not only a house but also a kingdom. His house is a house of sin (1 John 3:8, 10), and his kingdom is a kingdom of darkness (Col. 1:13). Sinners belong both to Satan’sho use and to his kingdom. The demons belong to his kingdom and possess people for his kingdom. Satan is the ruler of this world (John 12:31) and the ruler of the power of the air (Eph. 2:2). He has his authority (Acts 26:18) and his angels (Matt. 25:41), who are his subordinates as principalities, powers, and rulers of the darkness of this world (Eph. 6:12). Hence, Satan has his kingdom, the authority of darkness (Col. 1:13
4我们看见，撒但有家，也有国。撒但的国与神的国敌对；撒但的家与神的家牴触。主在马可三章二十六节指出：『若是撒但自相攻打分争，他就站立不住，必要灭绝。』然后在二十七节祂继续说，『没有人能进壮者家里，洗劫他的家具，除非先捆绑那壮者，才能洗劫他的家。』这里的『家具』是指罪人，他们为著撒但的国，被拘禁在撒但家里。奴仆救主捆绑那壮者撒但，并进入他的家里劫夺罪人，好为著神的国，（约三5，）藉著重生，把他们带进神的家。（弗二19。）奴仆救主从事福音的服事，就是捆绑那壮者撒但。福音的服事乃是一场摧毁撒但及其黑暗国度的争战。
4We have seen that Satan has both a house and a kingdom. Satan’skin gdom is against God’skin gdom, and Satan’sho use is against God’sho use. In Mark 3:26 the Lord points out that if “Satan has risen up against himself and is divided, he is not able to stand, but has an end.” Then He continues in verse 27, “But no one can enter into the house of the strong one to plunder his goods unless he first bind the strong one, and then he will plunder his house.” The “goods” here are sinners kept in Satan’sho use for his kingdom. The Slave-Savior bound Satan, the strong one, and entered into his house to plunder his goods so that the sinners might be brought into the house of God (Eph. 2:19) through regeneration for the kingdom of God (John 3:5). While the Slave-Savior was doing the gospel service, He was binding the strong one, Satan. The gospel service is a warfare to destroy Satan and his kingdom of darkness.
5主在马可三章二十七节所说的话，表明祂传福音的时候，就是在捆绑那壮者，洗劫他的家，好摧毁他的国。换句话说，主的传讲就是洗劫。撒但掳掠所有的罪人，把他们放在他的家里，就是监狱里。因此，所有的罪人都成了撒但的俘虏。但是这位有圣灵大能的主耶稣来传福音。祂来洗劫撒但的家，并释放他的俘虏。我们若没有二十七节所记载主的话，就不知道当我们传福音时，应当洗劫撒但的家。我们也许以为传福音仅仅是拯救灵魂，就是拯救失丧的罪人。然而，主的观念不同，祂认为传福音拯救罪人是洗劫撒但的家，释放他的俘虏。这样的洗劫，的确摧毁了撒但的国。二十七节的话，与行传二十六章十八节主告诉保罗的话相符：『叫他们的眼睛得开，从黑暗转入光中，从撒但权下转向神。』当神呼召保罗传福音时，神告诉他要使人从黑暗转入光中，从撒但权下转向神。撒但的权势就是撒但的国。今天我们向罪人传福音时，也要使他们这些撒但的俘虏，从黑暗的权势转向神和祂的国。
5The Lord’sword in verse 27 indicates that while He was preaching the gospel, He was binding the strong one in order to destroy his kingdom by plundering his house. In other words, the Lord’sp reaching was a plundering. Satan has captured all sinners and has placed them into his house, which is a prison. Hence, all sinners have become Satan’s captives. But the Lord Jesus, who has the power of the Spirit, has come to preach the gospel. He has come to plunder Satan’sho use and to release his captives. If we did not have the Lord’sword recorded in verse 27, we would not realize that when we preach the gospel we should plunder Satan’sho use. We may think that gospel preaching is simply a matter of soul winning, a matter of saving lost sinners. The Lord, however, has a different concept concerning the preaching of the gospel. His concept is that the preaching of the gospel to save sinners is the plundering of Satan’sho use to release his captives. To be sure, this plundering destroys Satan’skin gdom. The word in 3:27 corresponds to the Lord’sword to Paul in Acts 26:18: “To open their eyes, and to turn them from darkness to light and from the authority of Satan to God.” When Paul was called by God to preach the gospel, he was told to turn people from darkness to light and from the authority of Satan to God. The authority of Satan is simply the kingdom of Satan. Today when we preach the gospel to sinners, we also should turn them, Satan’s captives, from the authority of darkness unto God and His kingdom
6主在马可三章二十八至二十九节接著向经学家说，『我实在告诉你们，人一切的罪和亵渎，无论是亵渎甚么，都能得赦免；但无论谁亵渎圣灵，却永不得赦免，乃要担当永远的罪。』这里主论到圣灵的话，说出奴仆救主福音的服事，特别在赶鬼，摧毁撒但黑暗的国一事上，乃是靠著圣灵。祂为圣灵所膏，在一切的行动上都一直受圣灵的引导。（路四18，1，可一12。）
6In Mark 3:28 and 29 the Lord went on to say to the scribes, “Truly I say to you, that all sins will be forgiven the sons of men, and blasphemies, whatever they may blaspheme; but whoever blasphemes against the Holy Spirit has no forgiveness forever, but is guilty of an everlasting sin.” The Lord’s word here concerning the Holy Spirit indicates that the Slave-Savior’s gospel service, especially in the casting out of demons to destroy the dark kingdom of Satan, was by the Holy Spirit. The Lord had been anointed by the Spirit and He was continually led by the Spirit in His move (Luke 4:18, 1; Mark 1:12).
7主传福音时，是靠著圣灵的能力摧毁撒但的国。祂受浸时否认自己，将自己埋在死水里。主不愿意靠著自己的权能、力量或能力作些甚么。相反的，祂靠著圣灵行作一切。祂特别是靠著圣灵传福音，好洗劫撒但的家，摧毁他的国。马太十二章二十八节指明，当主藉著传福音摧毁撒但的国时，祂把神的国带进来：『我若靠著神的灵赶鬼，这就是神的国临到你们了。』神的灵乃是神国的能力。神的灵在那里掌权，那里就有神的国，并且那里鬼就没有地位。马可三章二十二至三十节所形容，奴仆救主福音服事的辅助动作是何等奇妙！从这里所描绘的，我们学习到：当我们传福音时，我们需要祷告，接触神作我们的源头，使我们更多接受圣灵，得著圣灵的加力。这样，我们传福音就会洗劫撒但的家，摧毁他的国。我们都必须看见这件大事，这是非常重要的。
7As He was preaching the gospel, the Lord was destroying the kingdom of Satan by the power of the Holy Spirit. At the time of His baptism He denied Himself, having Himself buried in the waters of death. The Lord would not do anything by His own power, strength, or energy. On the contrary, He did everything by the Holy Spirit. In particular, by the Holy Spirit He preached the gospel in order to plunder Satan’sho use and destroy his kingdom. Matthew 12:28 indicates that when the Lord Jesus was destroying Satan’skin gdom by preaching the gospel, He was bringing in the kingdom of God: “But if I by the Spirit of God cast out demons, then the kingdom of God is come upon you.” The Spirit of God is the power of the kingdom of God. Where the Spirit of God is in power, there the kingdom of God is, and there the demons have no ground. How wonderful is the auxiliary act for the Slave- Savior’s gospel service described in Mark 3:22-30! From what is portrayed here we learn that when we preach the gospel we need to pray to contact God as our source so that we may receive more of the Holy Spirit and be empowered by the Holy Spirit. Then as we preach the gospel we shall plunder Satan’sho use and destroy his kingdom. This is a great matter, and it is very important that we all see it
8福音服事不仅是传讲，也牵涉争战与洗劫。罪人是撒但所掳掠的『家具』，拘禁在他家里的堡垒中。因此，我们不仅要说服并征服不信的人，同时也要洗劫撒但的家，使他们从被掳中得释放。我们要释放撒但监狱中的俘虏，就需要能力与权柄。圣灵是我们的权柄与能力。我们从这里所说主福音服事的辅助动作，看见我们需要圣灵的加力，才能传扬福音。主在三章二十八至二十九节说，人一切的罪和亵渎，都能得赦免；但无论谁亵渎圣灵，『却永不得赦免，乃要担当永远的罪。』这罪是指永远不得赦免的罪。亵渎圣灵和亵慢圣灵（来十29）不同。亵慢圣灵是故意不顺从祂，许多信徒都是这样。他们若认这罪，就必得著赦免，并蒙主的血洗净。（约壹一7，9。）但亵渎圣灵乃是毁谤祂，如经学家在马可三章二十二节所作的。主靠著圣灵赶鬼，经学家看见，却说主是靠著鬼王别西卜赶鬼，这就是亵渎圣灵。
8The gospel service is not only a matter of preaching; the gospel service also involves fighting and plundering. Sinners are the “goods” captured by Satan and kept in the stronghold of his house. Hence, not only do unbelievers need to be convinced and subdued, but also Satan’sho use needs to be plundered so that they may be released from their captivity. In order to release those held captive by Satan in his prison, we need power and authority. The Holy Spirit is our authority and power. From the Lord’s auxiliary act here we realize our need to be empowered by the Holy Spirit in order to preach the gospel. In 3:28 and 29 the Lord says that all sins will be forgiven the sons of men and all blasphemies. But whoever blasphemes against the Holy Spirit “has no forgiveness forever, but is guilty of an everlasting sin,” a sin that will not be forgiven forever. The blasphemy against the Holy Spirit differs from insulting the Spirit (Heb. 10:29). To insult the Spirit is to disobey Him willfully. Many believers do this. If they confess this sin, they will be forgiven and cleansed by the Lord’s blood (1 John 1:7, 9). But to blaspheme the Holy Spirit is to slander Him, as the scribes did in Mark 3:22. It was by the Holy Spirit that the Lord cast out a demon. But the scribes seeing it said that He cast out demons by Beelzebub, ruler of the demons. This was blasphemy against the Holy Spirit.
9在三一神的经纶里，父构想祂救赎的计画，（弗一5，9，）子按照父的计画完成救赎，（彼前二24，加一4，）那灵临到罪人，实施子所完成的救赎。（林前六11，彼前一。）倘若罪人亵渎子，像大数的扫罗一样，那灵还有地位在他身上作工，使他悔改、相信子，好得著赦1免。（见提前一13～16。）但罪人若亵渎那灵，那灵就没有地位在他身上作工，也就没有甚么能使他悔改相信了。因此，这样的人不可能得著赦免。这不仅按理由说是合乎逻辑的，就是按神行政的原则说，也是合乎管治的，正如主的话在这里所启示的。不认亲属，
9In the economy of the Triune God, the Father conceived the plan of redemption (Eph. 1:5, 9), the Son accomplished redemption according to the Father’s plan (1 Pet. 2:24; Gal. 1:4), and the Spirit reaches sinners to apply the redemption accomplished by the Son (1 Cor. 6:11; 1 Pet. 1:2). If a sinner blasphemes2 the Son as Saul of Tarsus did, the Spirit still has the ground to work upon him and cause him to repent and believe in the Son that he may be forgiven (see Tim. 1:13-16). But if a sinner blasphemes the Spirit, the Spirit will have no ground to work upon him, and there will be none left to cause him to repent and believe. Hence, it is impossible for such a person to be forgiven. This is not only logical, according to reason, but governmental according to God’s administrative principle, as revealed here by the Lord’sword. NOT REMAINING IN THE RELATIONSHIP OF THE NATURAL
只认行神旨者
life but in that of the spiritual life
10我们在马可三章三十一至三十五节，看见奴仆救主福音服事的第五项辅助动作，就是不认亲属，只认行神旨者。三十一至三十二节说，『当下耶稣的母亲和兄弟来，站在外面，打发人去叫祂。有群众在耶稣周围坐著，他们就告诉祂说，看哪，你的母亲和兄弟，并你的妹妹，在外面找你。』反对者受撒但煽动，亵渎主以后，奴仆救主的亲属又来，以天然的关切烦扰祂。毫无疑问，这也是那恶者所鼓动的。
10In 3:31-35 we see the fifth auxiliary act for the Slave-Savior’s gospel service: not remaining in the relationship of the natural life but in that of the spiritual life. Mark 3:31 and 32 say, “And His mother and His brothers came, and standing outside they sent to Him, calling Him. And a crowd sat around Him, and they said to Him, Behold, your mother and your brothers and your sisters are outside seeking you.” After the opposers’ blasphemy, instigated by Satan, the relatives of the Slave-Savior came again to trouble Him by their natural concern for Him. Undoubtedly, this also was motivated by the evil one
11主在三十三至三十五节说，『谁是我的母亲和弟兄？于是祂环视那些围祂而坐的人，说，看哪，我的母亲，我的弟兄！因为凡实行神旨意的，就是我的弟兄、姊妹和母亲了。』主在这里的话指明，祂拒绝祂亲属天然的关切。祂为著摧毁那恶者的诡计，完成祂福音的服事，就不愿留在天然生命的关系里。这显示祂在人性里向著神的绝对。
11According to verses 33 through 35, the Lord said, “Who is My mother and My brothers? And looking around at those sitting in a circle around Him, He says, Behold, My mother and My brothers! For whoever does the will of God, this is My brother and sister and mother.” The Lord’sword here indicates His rejection of His relatives’ natural concern. In order to defeat the evil one’s schemes and fulfill His gospel service, He would not remain in the relationship of the natural life. This displayed His absoluteness for God in His humanity
12祂环视那些围祂而坐的人，说，『看哪，我的母亲和弟兄！』又继续说，凡实行神旨意的，就是祂的弟兄、姊妹和母亲了。我们在这里看见，主与跟从之人的关系，不是在肉身里，乃是在灵里。凡实行祂父旨意的人，就是帮助祂的弟兄，同情祂的姊妹，也是柔和慈爱的母亲。
12Looking at those sitting in a circle around Him, the Lord declared, “Behold, My mother and My brothers!” Then He went on to say that whoever does the will of God is His brother, sister, and mother. Here we see that the Lord’s relationship with His followers is not in the flesh but in the spirit. Whoever does the will of His Father is His brother for helping, His sister for sympathizing, and His mother for tenderly loving
13奴仆救主藉著福音的服事，把信祂的罪人作成祂属灵的亲属，成为神家里（来三5）的许多弟兄，（罗八29，来二11，）并为著建造祂奥秘身体的许多肢体，（弗五30，林前十二12，）以实行神的旨意。今天，罗马天主教把马利亚当作神的母亲。但是主耶稣否认祂与母亲的天然关系，并说，凡实行神旨意的，就是祂的母亲。这指明一位姊妹若实行神的旨意，她就可以有胆量宣告：她是主耶稣的母亲。不仅如此，我们一点也不越分的能放胆说，我们是主的弟兄。
13Through His gospel service the Slave-Savior was making the believing sinners His spiritual relatives, those who became His many brothers (Rom. 8:29; Heb. 2:11) in the house of God (Heb. 3:5) and His many members for the building up of His mystical Body (Eph. 5:30; 1 Cor. 12:12) to do the will of God. Today the Roman Catholic Church considers Mary the mother of God. But here the Lord Jesus denied His natural relationship with His mother and said that the one who does the will of God is His mother. This indicates that a sister who does God’s will may have the boldness to declare that she is a mother to the Lord Jesus. Furthermore, it is not presumptuous for all of us to say with boldness that we are the Lord’s brothers
14我们在马可三章三十一至三十五节看见，奴仆救主并不留在天然生命的关系里。祂与跟从之人的关系，是出于属灵的生命。我们从这辅助的动作看见，我们在神的职事中若要有能力，就需要否认天然的关系。神职事的最大缠累，就是我们与父母、丈夫、妻子、孩子、或亲属的天然关系。藉著否认天然的关系，主耶稣避免了这个缠累。在奴仆救主福音服事的五项辅助动作中，我们看见其中毫无天然观念、天然领会或天然关系的地位。在这些辅助的动作中，每一件事都是属灵、圣别、神圣的，完全与人的观念相反。今天我们若要跟随主，执行这些辅助的动作，就不该给天然的观念和关系留地步。为著在这些事上跟随主，我们的每一件事都必须是属灵、神圣、圣别，并且是照著神的。这样，我们就有地位和胆量来完成神的工作。我希望我们，特别是年轻人，能从主福音服事的辅助动作中，得到帮助，并且留下深刻的印象。我们特别需要得著深刻的印象，绝不以天然的方式来考量主的恢复、主的职事和主的行动。我们不该照著天然的领会，来衡量主恢复里的事。
14In 3:31-35 we see that the Slave-Savior did not remain in the relationship of the natural life. Instead, His relationship with His followers was of the spiritual life. From this auxiliary act we see that in order to be powerful in God’s ministry we need to deny the natural relationships. The greatest entanglement to God’s ministry is the natural relationship with father or mother, husband or wife, children or relatives. By denying the natural relationship the Lord Jesus avoided this entanglement. In these five auxiliary acts for the Slave - Savior’s gospel service we see that there is no ground for the natural concept, the natural understanding, or the natural relationship. In these auxiliary acts everything is spiritual, holy, and divine, altogether contrary to the human concept. If we would follow the Lord to have these auxiliary acts today, we should not give ground to natural concepts or relationships. In order to follow the Lord in these matters, everything must be spiritual, divine, holy, and according to God. Then we shall have the standing and the boldness to carry out God’s work. I hope that we all, especially the young ones, will be helped and impressed by these auxiliary acts for the Lord’s gospel service. In particular, we need to be impressed never to consider the Lord’s recovery, the Lord’s ministry, and the Lord’s move in a natural way. We should not measure the things of the recovery according to the natural understanding.
15马可福音所记载的事例，都是在神的主宰权柄下发生的。首先，一章十四至四十五节的五件事例，组成奴仆救主福音服事的内容。然后二章一节至三章六节的五件事，给我们看见完成福音服事的路。正如我们所看见的，三章七至三十五节有五项辅助的动作。这五个事例，五件事，和五个动作，都是照神的主宰权柄，按著很好的顺序发生的。如果我们看见这些事，就会知道如何完成神的职事。我们若看见福音服事的内容、路和行动，就会知道主的福音服事是甚么，并知道如何完成这服事，以及如何得著执行神工作的立场与地位。
15All the events recorded in the Gospel of Mark took place under the Lord’s sovereignty. First, in 1:14-45 we have five matters that form the contents of the Slave-Savior’s gospel service. Then in 2:1—3:6 we have five incidents that show us the ways of carrying out the gospel service. As we have seen, we also have the five auxiliary acts in 3:7-35. These five cases, five incidents, and five acts, happened according to God’s sovereignty in an excellent sequence. If we see these matters, we shall know how to carry out God’s ministry. If we see the contents, the ways, and the acts, we shall know what the Lord’s gospel service is, we shall know how to carry out this service, and we shall know how to have the ground, the position, for doing God’s work