在圣经里，这三样没有不平等的。所有的都堕落了，所有的都同样需要救赎。被救赎之后的三者，对于一种敬虔的人生来说都是至关重要的。重要的不是让它们都服在理智或其它的能力之下，而是要让理智、意志和感情都服在上帝的话语之下。这三种能力都是互相依靠的。约翰·傅瑞姆 John M Frame
The intellect, or reason, is our capacity to think. The will is our ability to choose and act. The emotions are our feelings. Greek philosophers taught that the will and emotions should be subject to the intellect, and Reformed theologians have also sometimes advocated the “primacy of the intellect.”4 But the Bible does not teach that, nor does it exalt the will or the emotions over the others. In Scripture there is no inequality among these. All are fallen, all are equally in need of redemption, and all, as redeemed, are essential to a godly human life. The important thing is not to make them all subordinate to the intellect or another faculty but to make intellect, will, and emotions all subject to the Word of God.The three capacities are mutually dependent.
Frame, J. M. (2023). Concise Systematic Theology: An Introduction to Christian Belief (J. J. Hughes, Ed.; Revised and Enhanced Edition, p. 117). P&R Publishing.
Mark makes a point of mentioning that this did not take place until after sunset (the Jewish day was measured from sunset to sunset). It was now the day after the Sabbath. The townspeople were, apparently, anxious not to break the Sabbath regulations they had been taught. According to these traditions, helping someone to seek healing might be regarded as ‘work’ and so it was avoided. In this, Mark gives us a vivid insight into the spiritual plight of the people. Their religious leaders and teachers could not heal and restore them. All they could do was condemn them for ‘working’ on the Sabbath. By contrast, Jesus taught his disciples the blessings of the Sabbath (and what a blessing they had found this particular Sabbath to be!). He brought healing where the religious leaders could not bring any. Sinclair Ferguson lets study Mark
。。。that God interposes and takes the part of his Church against Satan. Hence he says, Rebuke thee Satan let Jehovah,1 rebuke thee let Jehovah, who has chosen Jerusalem. God speaks here; and yet he seems to be the angel of Jehovah:2 but this is not inscrutable; for a in the last verse, where Zechariah says that Joshua stood before the angel of Jehovah, Christ is doubtless meant, who is called an angel and also Jehovah; so also he may be named in this verse.
But that no contentious person may say that we refine on the words too much, we may take them simply thus,—that God mentions here his own name in the third person; and this mode of speaking is not rare in Scripture, “Jehovah rained from God.” (Gen. 19:24.) Why did Moses speak thus? Even to show that when God fulminated against Sodom, he did not adopt a common mode of proceeding, but openly showed that it was an unusual and a singular judgment. Thus the expression here is emphatic, Rebuke thee let Jehovah, that is, I myself will rebuke thee.
However, were any one to consider well the whole context, he could not but allow that the words may properly be applied to Christ, who is the portion of his Church, and that therefore he was the angel before whom Joshua stood; and he himself shows afterwards that the Church would be safe under his patronage.
Calvin, J., & Owen, J. (2010). Commentaries on the Twelve Minor Prophets – Book of Zechariah Chpt 3 Verse 1-2 (Vol. 5, p. 83). Logos Bible Software.
[2] But the orthodox doctors of the church have rightly and prudently interpreted that chief angel to be God’s Word, who already at that time, as a sort of foretaste, began to fulfill the office of Mediator.29 For even though he was not yet clothed with flesh, he came down, so to speak, as an intermediary, in order to approach believers more intimately. Calvin, J. (2011). Institutes of the Christian Religion & 2 (J. T. McNeill, Ed.; F. L. Battles, Trans.; Vol. 1, p. 133). Westminster John Knox Press.
