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使徒行传生命读经 · 第69篇

著保罗一班同工的职事，在外邦地的繁殖 ( 三十五 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (35)
1读经：使徒行传二十六章一至三十二节。在本篇信息中，我们要继续来看保罗在亚基帕王面前的分诉，（徒二六1～29，）然后要来看亚基帕王对保罗一案的判断。（徒二六30～32。）
1Scripture Reading: Acts 26:1-32 In this message we shall continue to consider Paul’s defense before Agrippa (26:1-29). Then we shall go on to see Agrippa’s judgment concerning Paul’s case (26:30-32
2保罗在亚基帕面前分诉，见证主向他显现说，『你起来站著，我向你显现，正是要选定你作执事和见证人，将你所看见我的事，和我将要显现给你的事，见证出来；我要拯救你脱离百姓和外邦人。』（徒二六16～17。）我们已经看见，保罗不仅被选定作执事，也作见证人。主在十七节告诉保罗，祂要拯救他脱离百姓和外邦人。
2In his defense before Agrippa, Paul testified of the Lord’s appearing to him and saying, “Rise up and stand on your feet; for I have appeared to you for this purpose, to appoint you a minister and a witness both of the things in which you have seen Me, and the things in which I will appear to you; taking you out from the people and from the Gentiles, to whom I send you” (vv. 16-17). We have seen that Paul was appointed not only a minister but also a witness. In verse 17 the Lord told Paul that He would take him out from the people and from the Gentiles. This verse may also be translated “delivering you from the people and from the Gentiles
保罗所受托付的内容叫人的眼睛得开
THE CONTENTS OF PAUL’S COMMISSION To Open People’sE yes
3十八节是保罗所受托付的内容：『叫他们的眼睛得开，从黑暗转入光中，从撒但权下转向神，又因信入我，得蒙赦罪，并在一切圣别的人中得著基业。』这里叫人眼睛得开，乃是实现神的禧年，主悦纳人的禧年，就是主耶稣在路加四章4:18-十八至二十一节照神新约的经纶所宣扬的。在路加四章十九节里主悦纳人的禧年，乃是指禧年(利二五8～17)所豫表的新约时代。那时神要悦纳（赛四九8，林后六2）归回的罪俘，并且在罪的辖制下受压制的人，可享受神救恩的释放，而过新约的禧年。新约禧年属灵和神圣的福分，也就是神福音的福分，其中第一项就是叫堕落的人眼睛得开，从黑暗转入光中，使他们能在属灵的范围里看见神圣的事。要看见这些事，需要属灵的视力和神圣的光。
3In verse 18 we have the contents of Paul’s commission: “To open their eyes, to turn them from darkness to light and from the authority of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.” Here the opening of people’se yes is the carrying out of the fulfillment of God’s jubilee, the acceptable year of the Lord, proclaimed by the Lord Jesus in Luke 21 according to God’s New Testament economy. The acceptable year of the Lord in Luke 4:19 is the New Testament age typified by the year of jubilee (Lev. 25:8-17), which is the time when God accepts the returned captives of sin (Isa. 49:8; 2 Cor. 6:2) and when the oppressed under the bondage of sin may enjoy the release of God’ss alvation. The first item of the spiritual and divine blessings of the New Testament jubilee, which are the blessings of the gospel of God, is to open the eyes of those who are fallen and turn them from darkness to light so that they may see the divine things in the spiritual realm. To see these things requires spiritual sight and divine light.
4我们许多人都有过这样的经历：有时听到某些信息把我们带到黑暗里，以及有时听到某些信息把我们带到光中。比方你听某个传道人、牧师或传教士讲道，你越听越被带进黑暗里，一切都变得晦暗不明。但是你也可能听到另一篇信息，你越听，神圣的光越在你里面照耀。天破晓了，你的眼睛得开，你就开始看见属灵的事。这种乃是叫人眼睛得开的信息。
4Many of us have had the experience of listening to certain messages that brought us into darkness and of listening to other messages that brought us into light. Suppose you are listening to a sermon given by a particular minister, pastor, or preacher. The more you listen to that sermon, the more you are brought into darkness, and everything becomes opaque. However, you may listen to another message, and the more you listen, the more the divine light shines in you. Day dawns, your eyes are opened, and you begin to see spiritual things. This is the kind of message that opens people’se yes.
从黑暗转入光中，从撒但权下转向神
Turning from Darkness to Light and from the Authority of Satan to God
5十八节不仅说到眼睛得开，也说到从黑暗转入光中，从撒但权下转向神。这个转就是我们所说的转移。从黑暗转入光中，就是从黑暗转移到光里面；从撒但权下转向神，就是从撒但的权势下，转移到神里面。这是何等大的转移！
5Acts 26:18 speaks not only of the opening of the eyes but also of the turn from darkness to light and from the authority of Satan to God. This turn is what we mean by a transfer. To turn from darkness to light is to have a transfer from darkness into light, and to turn from the authority of Satan to God is to be transferred out of the authority of Satan into God. What a great transfer this is
6黑暗是罪和死的标记；光是义和生命的标记。（约一4，八12。）撒但的权势就是撒但的国，这国属于黑暗。（太十二26。）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。）他有他的权势和他的使者，（太二五41，）就是他的从属，作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。）按照十八节，我们是从撒但权下转向神。实际上，转向神就是转向神的权柄，也就是转向神那属于光的国。先前我们是在黑暗里，是在撒但的权下。但我们已经从黑暗和撒但权下转移出来，转入光与神里面。黑暗实际上就是撒但的权势。甚么时候我们在黑暗里，我们就在撒但权下。光就是神自己，（约壹一5，）所以，当我们在光中，我们就在神里面。撒但与黑暗怎样是一，神与光也照样是一。我们所得著的最大转移，乃是从黑暗转入光中。
6Darkness is a sign of sin and death; light is a sign of righteousness and life (John 1:4; 8:12). The authority of Satan is Satan’skin gdom (Matt. 12:26), which belongs to darkness. 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 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). According to 26:18, we are transferred from the authority of Satan to God. Actually, to be transferred to God is to be transferred to the authority of God, which is God’skin gdom belonging to light. Formerly we were in darkness and under the authority of Satan. But we have been transferred out of darkness and the authority of Satan into light and God. Darkness is actually the authority of Satan. Whenever we are in darkness, we are under the satanic authority. Light is God Himself (1 John 1:5). Therefore, when we are in the light, we are in God. Just as Satan and darkness are one, so God and light are one. The greatest transfer we can have is the transfer from darkness to light
7在行传二十一章，雅各提倡犹太教老旧的事物。他这样作，乃是在黑暗里。雅各对保罗说，『弟兄，你看犹太人中信主的有多少万，并且都为律法热心。』（徒二一20。）这话是在黑暗里说的，指明雅各自己瞎眼且在黑暗里。因为他在黑暗里，他也在撒但的权下。这样说雅各并不是太苛刻。
7In chapter twenty-one of Acts James was promoting the old things of Judaism. When he was doing this, he was in darkness. James said to Paul, “You observe, brother, how many thousands there are among the Jews who have believed, and all are zealous for the law” (21:20). This word was spoken in darkness, and it indicates that James himself was blind and in darkness. Because he was in darkness, he was also under the authority of Satan. It is not too severe to say this concerning James.
8保罗必然不是瞎眼，但他在行传二十一章有被拖回到黑暗里的危险。实际上，他与别人在殿里要完成拿细耳人之愿的那些日子，乃是在黑暗里。
8Paul certainly was not blind. However, in Acts 21 he was in danger of being pulled back into darkness. Actually, for the days he was in the temple with the others for the completion of the Nazarite vow, he was in darkness
得蒙赦罪
The Forgiveness of Sins
9在十八节我们看见，当我们的眼睛得开，从黑暗和撒但权下回转、转移到光与神，我们就得蒙赦罪。赦罪是新约禧年一切福分的基础。真正的赦罪，是藉著眼睛得开，以及从撒但转向神而来。所以，我们需要眼睛得开，从撒但权下转向神，好接受完整且完全的赦罪。
9In 26:18 we see that when our eyes are opened and we have a turn, a transfer, from darkness and satanic authority to light and God, we may receive forgiveness of sins. Forgiveness of sins is the base of all the blessings of the New Testament jubilee. The genuine forgiveness of sins comes through the opening of the eyes and the transfer from Satan to God. Therefore, we need to have our eyes opened and to have a transfer from the authority of Satan to God in order to receive the complete and perfect forgiveness of sins
神圣的基业基督是三一神的具体化身
The Divine Inheritance Christ as the Embodiment of the Triune God
10我们的眼睛得开，从撒但权下转向神，结果不仅在消极一面得蒙赦罪，也在积极一面得著基业。这神圣的基业就是三一神自己并祂所有的、所作成的、以及为祂赎民所要作的一切。这位三一神化身在包罗万有的基督里面；（西二9；）这基督是分给众圣徒的分，作他们的基业。（西一12。）而赐给众圣徒的圣灵，乃是这神圣基业的豫尝、凭质和保证。（罗八23，弗一～14。）我们今天在神新约的禧年里，就有分于并享受这基业作豫尝；到来世和永远里还要完满的享受这基业。（彼前一4。）在利未25:8-记二十五章八至十三节禧年的豫表里，主要的福分乃是宣告自由，以及各人归回自己的产业。这里，在禧年的应验里，从黑暗的权势得著释放，以及得著神圣的基业，也是主要的福分。
10As the result of having our eyes opened and of being transferred from the authority of Satan to God, we not only have the forgiveness of sins on the negative side, but also we receive an inheritance on the positive side. This divine inheritance is the Triune God Himself with all that He has, all He has done, and all He will do for His redeemed people. This Triune God is embodied in the all-inclusive Christ (Col. 2:9), who is the portion allotted to the saints as their inheritance (Col. 1:12). The Holy Spirit, who has been given to the saints, is the foretaste, the seal, the pledge, and the guarantee of this divine inheritance (Rom. 8:23; Eph. 1:13-14), 13 which we are sharing and enjoying today in God’s New Testament jubilee as a foretaste, and will share and enjoy in full in the coming age and for eternity (1 Pet. 1:4). In the type of the jubilee in Leviticus 13, the main blessings were the liberty proclaimed and the returning of every man unto his own inheritance. In the fulfillment of the jubilee here, liberation from the authority of darkness and receiving the divine inheritance are also the primary blessings.
11信徒一般受到教导说，行传二十六章十八节的基业乃是天堂。当我是个年轻的基督徒时，有人这样告诉我。但是我研读圣经五十多年之后，学知这基业乃是基督这经过过程之三一神的具体化身。这基督是所分给众圣徒的分。在歌罗西一章十二节，保罗说，父叫我们彀资格『在光中同得所分给众圣徒的分。』这分是圣徒的『业分，』基业。基业乃是业分，这业分就是所分得的分。
11Believers are generally taught that the inheritance in Acts 26:18 is a heavenly mansion. This is what I was told as a young Christian. But after more than fifty years of studying the Bible, I have learned that this inheritance is Christ as the embodiment of the processed Triune God. This Christ is the portion of the saints. In Colossians 1:12 Paul says that the Father has qualified Us “for a share of the portion of the saints in the light.” This portion is the “lot,” the inheritance, of the saints. The inheritance is a lot, and this lot is a portion.
12在旧约里，以色列十二支派各分得美地的一分为基业。美地是包罗万有之基督的豫表，赐给我们作为我们的基业。所以，基督这经过过程之三一神的具体化身，乃是我们的基业。这基业是经过过程的三一神，完全具体化身在基督包罗万有的人位里，而基督藉著复活已经成了赐生命的灵。
12In the Old Testament the twelve tribes of Israel each received an allotment, a portion, of the good land for an inheritance. The good land is a type of the all-inclusive Christ given to us as our inheritance. Therefore, Christ, the embodiment of the processed Triune God, is our inheritance. This inheritance is the processed Triune God fully embodied in the all- inclusive Person of Christ, who through resurrection has become the life-giving Spirit
在一切圣别的人当中
Among Those Who Are Sanctified
13按照十八节，神圣的基业乃是在一切因信入基督而得圣别的人当中。这圣别不仅是地位上的，也是性质上的。（罗六19，22。）成圣（成为圣别）不光是地位上的事，就是从凡俗属世的地位，分别到为著神的地位；就如马太二十三章十七节、十九节所说的，由于地位的改变，金子因殿而成圣，礼物因坛而成圣；以及提前四章三至五节所说的，食物因圣徒的祷告而成圣。成圣也是性质上的事，就是从天然的性质变化为属灵的性质，如林后三章十八节，罗马十二章二节所说的。这包含漫长的过程，开始于重生，（彼前一2～3，多三5，）经过整个基督徒的一生，（帖前四3，来十二，弗五26，）而完成于被提，就是生命成熟的时候。(帖前五23。）地位一面的圣别，只是在地位和用途上有改变；性质一面的圣别，乃是在性情上为神的圣别性情所变化，也是用神的圣别性情所完成的变化。圣别就是给神浸透；祂是我们的产业，作我们今天的享受。这要完成于我们在神生命里成熟，得以像神，并有资格在来世和永世，完满得著并享受神作我们的基业。
13According to Acts 26:18, the divine inheritance is among those who have been sanctified by faith in Christ. This sanctification is not only positional but also dispositional (Rom. 6:19, 22). Sanctification (being made holy) is not only a matter of position, that is, not only a matter of being separated from a common, worldly position to a position for God, as illustrated in Matthew 23:17 and 19, where the gold is sanctified by the temple and the gift is sanctified by the altar through a change of position, and in 1 Timothy 4:3-5, where food is sanctified by the saints’ prayer. Sanctification is also a matter of disposition, that is, a matter of being transformed from the natural disposition to a spiritual one, as mentioned in 2 Corinthians 3:18 and Romans 12:2. This involves a long process, beginning from regeneration (1 Pet. 1:2-3; Titus 3:5), passing through the whole Christian life (1 Thes. 4:3; Heb. 12:14; Eph. 5:26), and being completed at the time of rapture, at 14 the maturity of life (1 Thes. 5:23). To be sanctified positionally is only to have a change in position and usage; to be sanctified dispositionally is to be transformed in nature by and with the holy nature of God. Sanctification is a saturation with God as our possession for our enjoyment today. It will consummate in our maturity in the divine life so that we may resemble God and be qualified to fully possess and enjoy Him as our inheritance in the coming age and for eternity.
没有违背那从天上来的异象
NOT DISOBEDIENT TO THE HEAVENLY VISION
14在十九、二十节保罗见证说，『亚基帕王阿，我故此没有违背那从天上来的异象，先向在大马色、耶路撒冷和犹太全地的人，后向外邦人传报，要悔改转向神，行事与悔改相称。』保罗在十九节用『异象』一辞，指明他所顺从的，不是道理、学说、宗教信条、或任何神学，乃是从天上来的异象。在这异象中，他看见关于三一神的神圣事物，如何分赐到祂所拣选、救赎、变化的人里面。他在使徒行传里所传讲的，以及他在罗马至希伯来这十四封书信中所写的，都是他所看见这从天上来之异象的详细描述。
14In 26:19 and 20 Paul testified, “Wherefore, King Agrippa, I was not disobedient to the heavenly vision, but declared first to those in Damascus and also in Jerusalem and all the country of Judea, and to the Gentiles, that they should repent and turn to God, doing works worthy of repentance.” Paul’s use of the word “vision” in verse 19 indicates that Paul was obedient not to doctrine, theory, religious creed, or theology, but to the heavenly vision, in which he saw the divine things concerning the Triune God to be dispensed into His chosen, redeemed, and transformed people. All his preachings in Acts and writings in his fourteen Epistles from Romans through Hebrews are a detailed description of this heavenly vision he saw.
与神联合
ALLIED WITH GOD
15在二十一、二十二节保罗继续说，『因这些事，犹太人在殿里拿住我，想要杀我。然而我蒙神的帮助，直到今日还得站住，向尊卑老幼作见证，所讲的，并不外乎众申言者和摩西所说，必要发生的事。』二十二节的『帮助，』或作，协助。原文原意联合。这含示使徒与神联合，并体认神在这联合中的协助。
15In 26:21 and 22 Paul continued, “Because of these things the Jews seized me in the temple and tried to slay me. Therefore, having obtained the help which is from God, I have stood unto this day, testifying both to small and great, saying nothing apart from the things which both the prophets and Moses said were about to take place.” The Greek word translated “help” in verse 22 also means “assistance.” The root of this Greek word means alliance. This implies that the apostle was allied with God and realized God’s assistance in this alliance
见证基督必须受害
TESTIFYING THAT THE CHRIST
并将光传给人
SHOULD SUFFER AND ANNOUNCE LIGHT
16保罗在二十二节不是说『直到今日还活著，』他乃是说『直到今日还得站住。』保罗曾站在罗马千夫长面前，并站在腓力斯和非斯都面前。现今他站在亚基帕面前。保罗站在亚基帕面前时是勇敢的，说他向尊卑老幼作见证。听过保罗作见证的尊贵人包括腓力斯、非斯都和亚基帕。
16In 26:22 Paul did not say, “I have lived unto this day”; rather, he said, “I have stood unto this day.” Paul had stood in front of the Roman commander and in front of Felix and Festus. Now Paul was standing before Agrippa. As Paul stood before Agrippa, he was bold, saying that he testified both to small and great. The great ones to whom Paul testified included Felix, Festus, and Agrippa
17保罗告诉亚基帕，他所见证的，并不外乎众申言者和摩西所说，必要发生的事，『就是基督必须受害，并且首先从死人中复活，要将光传给百姓和外邦人。』（徒二六23。）从死人中复活，直译，从死人的复活中出来。在二十三节保罗说，基督将光传给百姓和外邦人。这里的『光，』指明那是光之神（约壹一5）的光照，藉著基督荣耀福音的传扬，在那是世界之光（约八12，九5）的基督里照耀。(林后四4，6。)这里保罗说到光而不说生命，因为热心宗教的人和罗马政客都在黑暗里。因为他们在黑暗的『囚房』里，所以保罗说，基督首先从死人中复活，要将光传给百姓和外邦人。
17Paul told Agrippa that he did not testify anything apart from the things which both the prophets and Moses said were about to take place, “that the Christ should suffer and that He first, from the resurrection of the dead, should announce light both to the people and to the Gentiles” (v. 23). Literally, the Greek words rendered “should suffer” mean “was to be subject to suffering.” Furthermore, the Greek words translated, “He first, from the resurrection of the dead, should announce” may be rendered, “by the resurrection of the dead He should be the first to announce,” or, “He being the first to rise from the dead should announce.” In 26:23 Paul says that the Christ announced light both to the people and to the Gentiles. The word “light” here indicates the enlightenment of God, who is light (1 John 1:5), shining in Christ, who is the light of the world (John 8:12; 9:5), through the preaching of the gospel of the glory of Christ (2 Cor. 4:4, 6). Here Paul spoke of light instead of life because both the religious people and the Roman politicians were in darkness. Because they were in a dark “cell,” Paul said that Christ first, from the resurrection of the dead, announced light both to the people and to the Gentiles.
非斯都的反应与保罗的回答
FESTUS’ REACTION AND PAUL’S REPLY
18二十四节接著说，『保罗这样分诉，非斯都大声说，保罗，你颠狂了，你的学问太大，反叫你颠狂了。』二十四、二十五节的『颠狂，』或作，发疯。非斯都乃是主人，不像亚基帕是客人；在此他大声说，保罗的学问太大，反叫他颠狂了。非斯都身为主人，是不该说甚么话的。在二十五、二十六节保罗回答说，『非斯都大人，我不是颠狂，我说的乃是真实清醒的话。王也晓得这些事，所以我向王放胆直言，我深信这些事没有一件向王是隐藏的，因为都不是在隐匿的地方作的。』在这二节里，保罗首先告诉非斯都，他不是颠狂，他非常清醒，他说的乃是真实清醒的话。然后保罗说，亚基帕也晓得这些事。亚基帕是犹太教徒，晓得旧约和复活的事。保罗似乎说，『亚基帕已经晓得这些事，因为他是一个犹大人。』
18Acts 26:24 goes on to say, “And as he was saying these things in his defense, Festus said with loud voice, You are insane, Paul! Your great learning is driving you insane!” The Greek word for “insane” in verses 24 and 25 also means mad, crazy, beside one’s self. Literally, the Greek word translated “driving” means turning. Festus, who was the host and not the guest like Agrippa, said with a loud voice that Paul’s great learning, his scholarship, was driving him insane. As the host, Festus should not have said anything. In verses 25 and 26 Paul replied, “I am not insane, most excellent Festus, but I am uttering words of truth and soberness. For the king knows about these things, to whom also I speak freely, for I am persuaded that none of these things has been hidden from him; for this has not been done in a corner.” In these verses Paul first told Festus that instead of being insane, he was very sobered and also sobering, uttering words of truth and soberness. Then Paul said that Agrippa knew about these things. Agrippa, as a Jew by religion, knew the things of the Old Testament and of the resurrection. Paul seemed to be saying, “Agrippa already knows about these things, for he is one of the Jews.”
19在二十七节保罗对亚基帕说，『亚基帕王阿，你信申言者么？我知道你是信的。』亚基帕是犹太宗教的一分子，当然相信申言者。
19In verse 27 Paul addressed Agrippa, saying, “King Agrippa, do you believe the prophets? I know that you believe.” As a member of the Jewish religion, Agrippa surely believed the prophets.
20在二十八节亚基帕回答保罗说，『你想稍微一劝，便叫我作基督徒阿？』保罗回答亚基帕的问题说，『无论是少劝，是多劝，我向神所求的，不但是你一个人，就是今天一切听我的，都要像我一样，只是不要有这些锁炼。』（徒二六29。）保罗在这一节的话非常动人心弦。
20In verse 28 Agrippa replied to Paul, saying, “By a little talk are you persuading me to become a Christian?” The Greek word translated “talk” may also be rendered “time.” Literally, the Greek word for “become” is “make.” In answer to Agrippa’s question Paul said, “I would to God that both by little and by much, not only you, but also all those who hear me today may become such as even I am, except for these bonds” (v. 29). Paul’sword in this verse is very eloquent
亚基帕王的判断
Agrippa’s judgment
21三十至三十二节说，『于是王和总督，并百尼基与同坐的人都起来，退到一边，彼此谈论说，这人并没有犯甚么该死该绑的罪。亚基帕对非斯都说，这人若没有上诉于该撒，就可以释放了。』在这里我们看见，按亚基帕的意见，保罗若没有上诉于该撒，就可以释放了。但是使徒若不上诉于该撒，也许因非斯都不公平的处置早已遭害，（徒二五9，）那样，他的性命就无法存留到这日。保罗若没有上诉于该撒，也许就没有机会写以弗所书、歌罗西书、腓立比书和希伯来书这些重要的书信。行传二十一章二十七节至二十六章三十二节这一大段，是记述犹太人对使徒最后的逼迫，把一切有关联者的真正特征都显明出来了。首先我们看见犹太宗教的黑暗、眼瞎、仇恨和假冒为善。其次我们看见罗马政治的不公正和腐败。第三我们看见使徒的透亮、光明、忠信和勇敢。第四是主对祂见证人满有鼓励的关切，和祂对整个局面的主宰，以执行祂神圣的定旨。
21Acts 26:30-32 say, “And the king rose up, and the governor and Bernice and those sitting with them, and when they had withdrawn, they spoke to one another, saying, This man is doing nothing worthy of death or of bonds. And Agrippa said to Festus, This man could have been released if he had not appealed to Caesar.” Here we see that in Agrippa’so pin i on Paul could have been released if he had not appealed to Caesar. However, without this appeal, the apostle might have been killed by the Jews through Festus’ unjust handling of him (25:9), and thus his life might have not been preserved to that day. If Paul had not appealed to Caesar, he might not have had the opportunity to write the crucial Epistles of Ephesians, Colossians, Philippians, and Hebrews. In the section of Acts from 21:27 to 26:32, a long narration of the Jews’ ultimate persecution of the apostle, the genuine characteristics of all the involved parties were made manifest. First we see the darkness, blindness, hatred, and hypocrisy of the Jewish religion. Second, we see the injustice and corruption of Roman politics. Third, we have the transparency, brightness, faithfulness, and courage of the apostle. Finally, there is the Lord’s encouraging care for His witness and His sovereignty over the entire situation for the carrying out of His divine purpose