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马太福音生命读经 · 第68篇

对众人的试验和筵席的设立

A Test To All People And The Establishing Of The Table
1要领会马太在他的福音书里所表达道理的点，不是容易的事。我们许多人曾受教导说，马太福音仅仅是一卷故事书。然而，马太福音不是一卷故事书，乃是一卷论到诸天之国道理的书。要摸著这卷书的深处，我们需要把这点应用到每一章。在二十六至二十八章，我们无法找到诸天之国一辞。然而，这几章所包含的每件事，都与诸天的国有关。我们若在主的面光中，花时间来看与诸天之国有关的这几章的意义，祂就会向我们启示。
1It is not an easy matter to understand the doctrinal point Matthew conveys in his Gospel. Many of us were taught that the Gospel of Matthew was simply a storybook. However, Matthew is not a storybook, but a book on the doctrine of the kingdom of the heavens. In order to touch the depths of this book, we need to apply this point to every chapter. In chapters twenty-six through twenty-eight we cannot find the term the kingdom of the heavens. However, everything contained in these chapters is related to the kingdom of the heavens. If we spend time in the Lord’s presence to see the significance of these chapters in relation to the kingdom of the heavens, He will reveal it to us
壹 、钉死末次的揭示为要应验逾越节
I. Last Unveiling Of The Crucifixion For The Fulfillment Of The Passover
2马太二十六章一、二节说，『耶稣说完了这一切的话，就对门徒说，你们知道过两天是逾越节，人子将要被交给人，钉十字架。』在原文里，一节的开头有连接词『并且，』把二十六章与论到犹太人、信徒和外邦人之豫言的二十四、二十五章联结起来。说过这国度的豫言之后，主立刻告诉祂的门徒，过两天是逾越节，人子将要被交给人，钉十字架。主这里的话，意义乃是祂的钉死是逾越节的应验。这逾越节是最后的一次。逾越节已经守了十五个世纪以上。但现在逾越节要被了结，就某种意义说，是被顶替。主把逾越节和人子的钉死摆在一起，含示祂的钉死是逾越节的应验，并且祂自己就是逾越节的羊羔。
2Matthew 26:1 and 2 say, “And it came to pass when Jesus had finished all these words, He said to His disciples, You know that after two days the Passover is coming, and the Son of Man is being delivered up to be crucified.” The word “ And” at the beginning of verse 1 joins chapter twenty-six with chapters twenty-four and twenty-five, the prophecy concerning the Jews, the believers, and the Gentiles. Immediately after giving this prophecy of the kingdom, the Lord told His disciples that in two days the Passover was coming and that the Son of Man was being delivered up to be crucified. The significance of the Lord’sword here is that His crucifixion is the fulfillment of the Passover. This Passover was to be the last. The Passover had been observed for more than fifteen centuries. But now the Passover was to be terminated and, in a sense, replaced. By putting together the Passover and the crucifixion of the Son of Man, the Lord was implying that His crucifixion was the fulfillment of the Passover and that He Himself was the Passover Lamb
3逾越节是基督的一个豫表。（林前五7。）基督是神的羔羊，使神能越过我们这些罪人，如出埃及十二章的豫表所描绘的。因此，基督这逾越节的羊羔，必须在逾越节当天被杀，使豫表得著应验。
3The Passover was a type of Christ (1 Cor. 5:7). Christ is the Lamb of God that God may pass over us, the sinners, as portrayed in typology by the Passover in Exodus 12. Hence, Christ as the Passover Lamb had to be killed on the day of the Passover for its fulfillment
4按豫表，逾越节的羊羔必须在逾越节前四天，受察验是否完全。（出十二3～6。）照样，基督在钉十字架之先，在逾越节前六天，（约十二1，）末次上耶路撒冷，受犹太首领察验（太二一23～二二46）数日之久。人在祂身上找不出瑕疵，这证明祂是完全的，有资格作我们逾越节的羊羔。
4According to the type, the Passover Lamb had to be examined for its perfection during the four days preceding the day of the Passover (Exo. 1 2:3-6). Before His crucifixion, Christ came to Jerusalem the last time, six days before the Passover (John 12:1), and was examined by the Jewish leaders for a few days (Matt. 21:23 — 22:46). There was no blemish found in Him, and He was proved to be perfect and qualified to be the Passover Lamb for us.
贰 、对众人的试验
II. A TEST TO ALL THE PEOPLE
5基督是逾越节的羊羔，对众人乃是试验。历代以来，基督始终是这样一个试验，我们对祂不能中立。反之，我们所是的都要被祂试验出来。我们必须对祂作些事，我们必须对祂有反应。我们的反应要启示出我们对这逾越节羊羔的态度。
5As the Passover Lamb, Christ was a test to all the people. Throughout the centuries, Christ has constantly been such a test. We cannot be neutral regarding Him. Rather, whatever we are will be tested by Him. We must do something about Him, and we must react to Him. Our reaction will reveal our attitude toward this Passover Lamb
一 、为宗教徒所害
A. Hated by the Religionists
6三至五节指明基督为宗教徒所害。祭司长和民间的长老聚集商议，如何用诡计拿住耶稣，把祂杀了。你能相信宗教运用诡计为要杀主耶稣么？五节说，『只是他们说，在节期中不可，恐怕民间生乱。』最终，在神的主宰之下，他们果然在这节期（太二七15）杀了主耶稣，使豫表得著应验。这指明基督的被钉是在神主宰的手下，以应验逾越节。因著恨主耶稣，第一班人，宗教徒，被暴露了。
6Verses 3 through 5 indicate that Christ was hated by the religionists. The chief priests and the elders of the people took counsel together how they might seize Jesus by craftiness and kill Him. Can you believe that religion exercised craftiness in order to kill the Lord Jesus? Verse 5 says, “But they said, Not at the feast, lest there be an uproar among the people.” Eventually, under God’s sovereignty, they did kill the Lord Jesus at the feast (27:15) for the fulfillment of the type. This indicates that Christ’s crucifixion was sovereignly under God’s hand to fulfill the Passover. By hating the Lord Jesus, the first class of people, the religionists, were exposed
二 、为爱徒所爱
B. Loved by the Disciples
7尽管宗教徒恨主耶稣，祂的门徒却爱祂。（太二六6～13。）那些爱祂的人，其中二人是患痲疯的西门，和马利亚，就是把香膏浇在祂头上的女人。患痲疯的象征罪人。（太八2。）患痲疯的西门必定得了主的医治，他感激主、爱主，便在家中为主和祂的门徒摆设筵席，（太二六7，）以享受祂的同在。得救的罪人总会这样作。西门必定知道主即将被杀。他也许领悟这是他向主表达他爱的最后机会。因此，他抓住机会，与主有进一步亲密、爱的接触。他把家打开，摆设筵席，邀请了主和所有爱祂的人。
7Although the religionists hated the Lord Jesus, His disciples loved Him (v v. 6-13). Two of those who loved Him were Simon the leper and Mary, the woman who poured the oil upon His head. A leper signifies a sinner (8:2). Simon, as a leper, must have been healed by the Lord. Being grateful to the Lord and loving Him, he spread a feast (v. 7) in his house for the Lord and His disciples in order to enjoy His presence. A saved sinner would always do this. Simon must have known that the Lord was about to be killed. He probably realized that this was the last opportunity for him to express his love to the Lord. Therefore, he grasped the opportunity for a further intimate, loving contact with the Lord. He opened his home, spread a feast, and invited the Lord and all those who loved Him.
8七、八节说，『有一个女人拿著一玉瓶极贵的香膏，到祂跟前来，趁祂坐席的时候，浇在祂的头上。门徒看见，就恼怒说，何必这样枉费？』门徒认为马利亚向主爱的奉献是枉费。已过二十个世纪以来，千干万万宝贵的性命、心爱的奇珍、崇高的地位以及灿烂的前途，都曾『枉费』在主耶稣身上。对这些爱主的人，祂是全然可爱，配得他们献上一切。他们浇在主身上的不是枉费，乃是馨香的见证，见证祂的甘甜。
8Verses 7 and 8 say, “A woman came to Him, having an alabaster jar of ointment of great value, and she poured it on His head as He reclined at table. But when the disciples saw it, they were indignant, saying, Why this waste?” The disciples considered Mary’s love offering to the Lord a waste. Throughout the past twenty centuries, thousands of precious lives, heart treasures, high positions, and golden futures have been wasted upon the Lord Jesus. To such lovers He is altogether lovely and worthy of their offering. What they have poured upon Him is not a waste, but a fragrant testimony of His sweetness.
9在十一节，主对恼怒的门徒说，『因为常有穷人和你们同在，只是你们不常有我。』这指明我们必须爱主，并把握机会向祂表露我们的爱。
9In verse 11 the Lord said to the indignant disciples, “For the poor you have with you always, but you do not always have Me.” This indicates that we must love the Lord and grasp the opportunity to express our love to Him
10十二节说，『她将这香膏浇在我身上，是为安葬我作的。』由十六章二十一节，十七章二十二至二十三节，二十章十八至十九节，和二十六章二节主的话，马利亚得到主受死的启示，因此抓住机会，把她一切上好的浇在主身上。我们对主要有启示，才能用上好的爱祂。
10Verse 12 says, “For in pouring out this ointment on My body, she has done it for My burial.” Mary received the revelation of the Lord’s death by the Lord’swords in 16:21; 17:22-23; 20:18-19; and 26:2. Hence, she grasped the opportunity to pour the best she had upon the Lord. To love the Lord with our best requires a revelation concerning Him
11马利亚和西门一样，可能也想到这是她最后的机会，为著主的安葬膏祂的身体。真正说来，马利亚是在主耶稣被钉十字架以先，就把祂埋葬了。那些恨主，想要杀主的宗教徒，与抓住机会向祂表露爱的爱祂之人，有何等的对比！我信彼得、雅各和约翰没有正确的领受主论到祂钉死的豫言，照著主的见证，马利亚的确领受了祂论到这事的话，因为主证实在浇香膏的事上，马利亚是为安葬祂作的。这表明马利亚领会主论到祂的钉死所豫言的。
11Along with Simon, Mary also probably thought that this was her last chance to do something over the Lord’s body to anoint Him for burial. In a very real sense, Mary buried the Lord Jesus before He was crucified. What a contrast there is between the religionists who hated the Lord and wanted to kill Him and His lovers who took the opportunity to express their love for Him! I believe that the others like Peter, James, and John did not receive the Lord’s prophecy concerning His crucifixion properly. According to the Lord’s testimony, Mary certainly received His word regarding this, for the Lord testified that in pouring out the ointment, she had done it for His burial. This was a sign that Mary understood what the Lord had prophesied concerning His crucifixion
12十三节说，『我实在告诉你们，普天之下，无论在甚么地方传扬这福音，也要述说这女人所行的，作为对她的记念。』在前节，主说到祂的安葬，含示祂为著救赎我们，将要有的死与复活。因此在这节，主称福音为这福音，就是指祂受死、埋葬并复活的福音。（林前十五1～4。）福音的故事是主爱我们，马利亚的故事是她爱主。我们必须传扬主爱我们，也必须传扬我们爱主。一个是为著我们得救，另一个是为著我们奉献。福音告诉我们主如何爱我们，但马利亚爱的故事却激励我们爱主。因此，需要相互的爱。这必须伴同福音的传扬。
12Verse 13 says, “Truly I say to you, wherever this gospel is preached in the whole world, that also which this woman has done shall be spoken of for a memorial of her.” In the foregoing verse, the Lord spoke of His burial, implying His death and resurrection for our redemption. Hence, in this verse He called the gospel “this gospel,” referring to the gospel of His death, burial, and resurrection (1 Cor. 15:1-4). The story of the gospel is that the Lord loved us, and the story of Mary is that she loved the Lord. We must preach both, the Lord loving us and us loving the Lord. One is for our salvation, and the other is for our consecration. The gospel tells us how the Lord loved us, but the loving story of Mary stirs us up to love the Lord. Thus, there needs to be a mutual love. This must accompany the preaching of the gospel.
三 、为假徒所卖
C. Betrayed by the False Disciple
13在十四至十六节，我们看见主耶稣为假徒所卖。十四节开头的『当下』一辞指明，当一个跟从主的人，表达自己对主的爱达到极点时，另一个却要出卖祂。一个宝爱主，同时，另一个却要把祂交给人。甚至假信徒也不该这样邪恶。主耶稣从未亏负犹大。然而，犹大被撒但魔鬼所充满、所霸占。在约翰六章七十、七十一节，主耶稣说到犹大是魔鬼。按照约翰十三章二节，魔鬼已将出卖耶稣的意思，放在犹大心里，并且约翰十三章二十七节说，撒但进入他里面。因此，犹大成了魔鬼的化身。出卖主耶稣的意念不是起源于他，乃是起源于仇敌，魔鬼。
13In verses 14 through 16 we see that the Lord Jesus was betrayed by the false disciple. The word “Then” at the beginning of verse 14 indicates that while one of the Lord’s followers expressed her love to the Lord to the uttermost, another was about to betray Him. One was treasuring the Lord, and at the same time another was delivering Him up. Not even a false believer should have been this evil. The Lord Jesus had never wronged Judas. Judas, however, was filled and possessed with Satan, the Devil. In John 6:70 and 71 the Lord Jesus referred to Judas as a devil. According to John 13:2, the Devil had put it into the heart of Judas to betray Him, and John 13:27 says that Satan entered into him. Thus, Judas became the embodiment of the Devil. The idea of betraying the Lord Jesus did not originate with him, but with the enemy, the Devil
14在这些经文里，我们看见三类人：宗教徒、爱主的人和卖主的人。你属于那一类？你曾否把家打开，为主耶稣豫备筵席？你曾否打破玉瓶，把香膏浇在祂身上？我们的确是耶稣的爱人。然而，我们必须学习爱祂到极点。
14In these verses we see three categories of people: the religious ones, the loving ones, and the betraying ones. To which category do you belong? Have you opened your home and prepared a feast for the Lord Jesus? Have you broken the alabaster jar and poured ointment upon His body? Surely, we are the lovers of Jesus. Nevertheless, we must learn to love Him to the uttermost
参 、筵席的设立
III. THE ESTABLISHING OF THE TABLE
一 、在逾越节的筵席上
A. At the Feast of Passover
15在十七至三十节，我们看见守逾越17节，并设立筵席。十七节说，『除酵节的第一天，门徒到耶稣跟前来，说，你要我们在那里为你豫备吃逾越节的筵席？』除酵节为期七天，（利二三5～6，）又称逾越节。（路二二1，可十四1。）事实上，逾越节是除酵节的头一天。（出十二6，11，15～20，利二三5。）二十节所说的筵席，不是指主的筵席，乃是指逾越节的筵席。
15In verses 17 through 30 we see the keeping of the Passover and the establishing of the table. Verse says, “Now on the first day of the Unleavened Bread the disciples came to Jesus, saying, Where do You want us to prepare for You to eat the Passover?” The Unleavened Bread is a feast of seven days (Lev. 23:5-6). It is also called the Passover (Luke 22:1; Mark 14:1). Actually, the Passover was the first day of the feast of Unleavened Bread (Exo. 12:15-20). The table mentioned in verse 20 refers not to the Lord’stable, but to the table of the feast of Passover.
二 、在祂被出卖的时候
B. At the Time of His Betrayal
16二十一至二十五节启示出主在被出卖的时候设立筵席。二十一节说，『正吃的时候，耶稣说，我实在告诉你们，你们中间有一个人要出卖我了。』门徒听见这事就甚忧愁，一个一个的问祂说，『主，是我么？』当犹大问这问题时，主就让犹大以自己的话定罪自己。（太二六25。）此后，犹大就离开了。他再也不能忍受留在那里了。犹大走了之后，主才设立筵席。因此，犹大有分于逾越节的筵席，却没有分享主的筵席。那出卖者，假信徒，被暴露之后，主就同十一个真信徒设立了筵席。
16Verses 2 1 through 2 5 reveal that the Lord established the table at the time of His betrayal. Verse 21 says, “And as they were eating, He said, Truly I say to you, that one of you shall deliver Me up.” When the disciples heard this, they were grieved, and each one began to say to Him, “I’m not the one, am I, Lord?” When Judas asked this question, the Lord let Judas’ own word condemn him (v. 25). After this, Judas left. He could not bear to stay there any longer. After Judas had gone, the Lord established the table. Thus, Judas participated in the Passover feast, but he did not partake of the Lord’stable. After the betrayer, the false believer, was exposed, the Lord established the table with the eleven real believers
三 、顶替逾越节的筵席
C. To Replace the Feast of Passover
17二十六节说，『他们吃的时候，耶稣拿起饼来，祝福了，就擘开，递给门徒，说，你们拿著吃，这是我的身体。』从二十六节开始，主的筵席就设立起来了。主和门徒首先吃逾越节的筵席，太二六20～25，路二二14～18，）随后主用饼和杯设立祂的筵席，（太二六26～28,路二二19～20，林前十一23～26，）以顶替逾越节，这是因为祂就要应验这豫表，成为我们真正的逾越节。（林前五7。）现今，我们是守真正的除酵节。（太二六17-，林前五8。）
17Verse 26 says, “ And as they were eating, Jesus took the bread and blessed and broke it and gave it to the disciples, and said, Take, eat; this is My body.” Beginning at verse 26, the Lord’stable is established. The Lord and the disciples firstly ate the Passover (vv. 20-25; Luke 22:14-18). Then the Lord established His table with the bread and the cup (vv. 26-28; Luke 22:19-20; 1 Cor. 11:23-26) to replace the feast of the Passover, because He was going to fulfill the type and be the real Passover to us (1 Cor. 5:7). Now we are keeping the real feast of Unleavened Bread (v. 17; 1 Cor. 5:8
18在这章里有两个筵席：逾越节的筵席和新约的筵席。逾越节的筵席是旧约经纶的筵席，但主的筵席是新约经纶的筵席。
18In this chapter there are two tables: the table of the Passover and the table of the New Testament. The table of the Passover was the table of the Old Testament economy, but the Lord’stable is the table of the New Testament economy
用饼
1. With the Bread 1.
19在二十六节，主拿起饼来，祝福了，就擘开，递给门徒，说，『你们拿著吃，这是我的身体。』主筵席上的饼是个表号，象征主物质的身体在十字架上为我们裂开，将祂的生命释放出来，使我们能有分于这生命;藉此，我们就成为基督奥秘的身体，（林前十二27，）这奥秘的身体，也是桌上的饼所象征的。（林前十17。）因此，我们分享这饼，就有分于基督身体的交通。（林前十16。）
19In verse 26 the Lord took bread, blessed it, broke it, and gave it to the disciples, saying, “Take, eat; this is My body.” The bread of the Lord’stable is a symbol signifying the Lord’s physical body broken for us on the cross to release His life that we may participate in it. By participating in this life we be come the mystical Body of Christ (1 Cor. 12:27), which is also signified by the bread of the table (1 Cor. 10:17). Hence, by partaking of this bread, we have the fellowship of the Body of Christ (1 Cor. 10:16).
20在逾越节，人吃逾越节羊羔的肉。但在逾越节的筵席之后，主耶稣没有吃羊羔的肉，却拿起饼来，递给他的门徒吃。我们已经指出，这饼象征主的身体，要滋养我们。然而，我们都有某种宗教背景，使我们不能了解这事。由于我们的宗教背景，我们对主的筵席有一点道理上的印象。今天基督徒参加擘饼聚会时，并不领悟他们把主耶稣接受到他们里面，作他们的滋养。当你在宗教里，你有这种领悟么？我没有。反之，人告诉我们要察验自己；没有人告诉我们说，我们是接受主的身体作我们的滋养。但是若有人不带著任何宗教观念来赴主的筵席，他自然而然会领悟，吃主的身体就是把主接受到我们里面作滋养。
20At the Passover the people ate the meat of the Passover lamb. But after the Passover feast, the Lord Jesus did not take the flesh of the lamb, but He took bread and gave it to His disciples to eat. As we have pointed out, this bread signifies the Lord’s body to nourish us. However, we all have some kind of religious background that keeps us from comprehending this. Due to our religious background, we have some doctrinal impression regarding the Lord’stable. When Christians attend holy communion today, they do not have the realization that they are taking the Lord Jesus into them as their nourishment. Did you have this realization when you were in religion? I did not. Rather, we were told to examine ourselves; we were not told that we were taking the Lord’s body as our nourishment. But if someone came to the Lord’stable without any doctrinal concept, he would spontaneously realize that to eat the Lord’s body is to receive the Lord into us as nourishment
21今天许多牧师和传道人，嘱咐人在有分于圣餐时要记念基督的死，许多人努力温习主在十字架上的受苦和受死。然而，主没有告诉我们要记念祂的死，乃是要记念祂，因为祂说，『你们要如此行，为的是记念我。』（路二二19。）祂告诉我们要藉著吃饼喝杯记念祂。这不仅是记念，也是对主的享受。这样分享主的筵席，就是吃祂喝祂。
21Many pastors and preachers today charge people to remember Christ’s death as they participate in holy communion. Many endeavor to review the Lord’s suffering and death on the cross. However, the Lord did not tell us to remember His death, but to remember Him, for He said, “Do this unto the remembrance of Me” (Luke 22:19). He told us to remember Him by eating the bread and drinking the cup. This is not just a remembrance, but also an enjoyment of the Lord. To partake of the Lord’stable in this way is to eat and drink of Him
22路加二十二章十九节说，『又拿起饼来，祝谢了，就擘开，递给他们，说，这是我的身体，为你们舍的，你们要如此行，为的是记念我。』照著这节，我们吃是为著记念主。因此，真正的记念不是温习主一生的故事，乃是吃祂，把祂接受进来。
22Luke 22:19 says, “And having taken a loaf, when He had given thanks, He broke it, and gave it to them, saying, This is My body which is given for you; do this unto the remembrance of Me.” According to this verse, we are to eat in remembrance of the Lord. Thus, the genuine remembrance is not to review the story of the Lord’s life, but to eat Him, to take Him in
23主不是用一粒麦子，乃是用一个饼作祂身体的豫表。一个饼，象征许多麦粒经过漫长的过程成为饼。首先，种子撒在地里，然后生长并结出许多子粒。麦子收成之后，千粒磨成细面，揉成团，在炉子里烤，作成一个饼。只有这样，我们才有饼吃。主耶稣是一粒麦子，（约十二24，）经过了这样的过程，最终成了筵席上的饼，给我们吃。每次我们来赴主的筵席，都该有这种领悟。我们都该能说，『主，今天你是我们的饼，因为你已经为我们经过过程，现在你是筵席上的饼，给我们吃。』
23For the symbol of His body, the Lord did not use a grain of wheat, but a loaf. A loaf signifies that many grains have passed through a long process to become bread. Firstly, the seed is sown into the field. Then it grows and produces many grains. After the wheat is harvested, the grains are ground into fine flour that is blended into a lump and baked in an oven to make a loaf of bread. Only then do we have a loaf of bread to eat. As a grain of wheat (John 12:24), the Lord Jesus passed through such a process until He eventually became the bread on the table for us to eat. Every time we come to the Lord’s table we should have this realization. We should be able to say, “Lord, today You are our bread because You have been processed for us. Now You are the bread on the table for us to eat.”
24筵席上的饼首先象征主被钉十架的物质身体。但祂复活之后，这身体成为奥秘的，因为这身体扩大成为祂奥秘的身体。照著约翰二章，犹太人杀了祂物质的身体，但这身体奥秘的复活，成了祂奥秘的身体。主奥秘的身体包括了我们众人。因此，我们看见主筵席上的饼时，需要领悟那象征了主物质的身体和祂奥秘的身体。为这缘故，我们擘饼、吃饼时，就有主身体的交通。（林前十16。）基督奥秘身体的所有肢体都由这饼所代表。因此，我们在祂的筵席上不仅享受主耶稣，也享受信徒。换句话说，我们享受基督与召会。基督与召会都是我们的享受。
24The bread on the table firstly signifies the Lord’s physical body that was crucified on the cross. But after His resurrection, this body became mysterious, for it was enlarged into His mystical Body. According to John chapter two, the Jews killed His physical body, but it was resurrected in a mysterious way to become His mystical Body. The Lord’s mystical Body comprises all of us. Therefore, when we see the bread at the Lord’stable, we need to realize that it is a symbol both of the Lord’s physical body and His mystical Body. For this reason, when we break the bread and eat it, we have the fellowship of the Lord’s Body (1 Cor. 10:16). All the members of Christ’s mystical Body are represented in the loaf. Therefore, at His table, we enjoy not only the Lord Jesus, but also the believers. In other words, we enjoy Christ and the church. Both Christ and the church are our enjoyment
用杯
2. With the Cup 2.
25二十七节，『又拿起杯来，祝谢了，递给他们，说，你们都喝这个。』先说饼，后说杯，因为神永远的定旨不是要有救赎，乃是要有基督的身体。因此，象征基督身体的饼在先。然而，我们需要受题醒，我们是罪人，有罪的问题，并且主耶稣流出祂的血来洗净我们。祂的血已为我们成就了完全的救赎，使我们一切的罪都能得赦免。
25Verse 27 says, “ And taking the cup and giving thanks, He gave it to them, saying, Drink of it, all of you.” The bread is mentioned before the cup because God’s eternal purpose is not to have redemption. It is to have the Body of Christ. Therefore, the bread as the symbol of the Body of Christ comes first. Nevertheless, we need to be reminded that as sinners we have the problem of sin and that the Lord Jesus shed His blood to cleanse us. His blood has made a complete redemption for us so that all our sins might be forgiven
26主的血救赎我们，从堕落的光景回到神面前，并回到神完满的福分里。关于主的筵席，（林前十21，）饼象征我们有分于生命，杯象征我们享受神的福分，因此，这杯称为福杯。（林前十16。）在这杯里有神一切的福分，甚至有神自已作我们的分。（诗十六5。）在亚当里，我们的分乃是神忿怒的杯，（启十四10，）但基督已经为我们喝了那杯，（约十八11，）祂的血已经为我们构成了救恩的杯，（诗一一六13，）满溢的杯。（诗二三5。）我们分享这杯，就有分于基督之血的交通。（林前十16。）
26The Lord’s blood redeemed us from our fallen condition back to God and back to God’s full blessing. Concerning the Lord’s table (1 Cor. 10:21), the bread signifies our participation in life, and the cup, our enjoyment of God’s blessing. Hence, it is called the cup of blessing (1 Cor. 10:16). In this cup are all the blessings of God and even God Himself as our portion (Psa. 16:5). In Adam our portion was the cup of God’s wrath (Rev. 14:10). Christ has drunk that cup for us (John 18:11), and His blood has constituted the cup of salvation for us (Psa. 116:13), the cup that runs over (Psa. 23:5). By partaking of this cup we also have the fellowship of the blood of Christ (1 Cor. 10:16).
27二十八节说，『因为这是我立约的血，为多人流出来，使罪得赦。』主筵席上杯里葡萄树的产品（太二六29）也是个表号，象征主在十字架上用我们的罪所流的血。这血乃是神的公义所要求的，为使我们的罪得赦免。（来九22。）
27Verse 28 says, “For this is My blood of the covenant, which is poured out for many for forgiveness of sins.” The fruit of the vine (v. 29) within the cup of the Lord’stable is also a symbol, signifying the Lord’s bloodshed on the cross for our sins. His blood was required by God’s righteousness for the forgiveness of our sins (Heb. 9:22
28二十八节的『约』字，有些古卷作，新约。主的血既满足了神的公义，就立了新约。在这新约中，神赐给我们赦罪、生命、救恩，和一切属灵、属天、神圣的福分。当神将这新约赐给我们时，这约乃是一个杯，（路二二20，）就是我们的分。主流了血，神立了约，而我们享受这杯；在这杯里，神和一切属神的都是我们的分。血是基督为我们所付的代价，约是神为我们所立的契据，杯是我们从神所领受的分。
28Some manuscripts insert the word “new” before the word “covenant” in verse 28. The Lord’s blood, having satisfied God’s righteousness, enacted the new covenant. In this new covenant, God gives us forgiveness, life, salvation, and all spiritual, heavenly, and divine blessings. When this new covenant is given to us, it is a cup (Luke 22:20), a portion for us. The Lord shed the blood, God established the covenant, and we enjoy the cup, in which God and all that is of Him are our portion. The blood is the price Christ paid for us, the covenant is the title deed God made to us, and the cup is the portion we receive from God
直到国度的时代
3. Until the Kingdom Age 3.
29二十九节说，『但我告诉你们，从今以后，我绝不喝这葡萄树的产品，直到我在我父的国里，同你们喝新的那日子。』主说这话，表明从祂设立筵席的时候起，祂的身体要离开门徒，不与他们同喝葡萄树的产品，直到祂在父的国里，同他们喝新的那日子。这是千年国属天的部分，就是诸天之国的实现。主回来以后，要在那里与我们同喝。
29Verse 29 says, “ And I say to you, I will by no means drink henceforth of this fruit of the vine until that day when I drink it new with you in the kingdom of My Father.” By speaking this word, the Lord made it clear that from the time He established the table He would be physically away from the disciples and not drink the fruit of the vine with them until He drinks it new with them in the Father’skin gdom. This is the heavenly part of the millennium, the manifestation of the kingdom of the heavens, in which the Lord will drink with us after His coming back
四 、唱诗赞美父
D. Praising the Father with a Hymn
30三十节说，『他们唱了诗，就出来往橄榄山去。』这诗是主在擘饼后，同门徒对父的赞美。我们在擘饼的末了唱诗赞美父，就是基于这一节。
30Verse 30 says, “And having sung a hymn, they went out to the Mount of Olives.” This hymn was a praise to the Father by the Lord with the disciples after the Lord’stable. It is based upon this verse that we sing praises to the Father at the end of the Lord’stable.