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路加福音生命读经 · 第49篇

人救主为著完成救赎将自己交与死（六）

The Man-Savior’s Presentation of Himself to Death for Redemption (6)
1读经：路加福音22:1-23。在本篇信息中，我们要来看路加二十二章一至二十三节。不过，在看路加福音这段话以前，我要多说
1Scripture Reading: Luke 22:1-23 In this message we shall consider 22:1-23. However, before coming to this section of the Gospel of Luke, I would like to give a further word on 21:5-36
2一点二十一章五至三十六节。
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3人救主豫言的各面在路加二十一章三十四、三十五节主说，『你们要小心，恐怕因酗酒、沉醉并今生的思虑，累住你们的心，那日子就如同网罗忽然临到你们，因为那日子要这样临到全地面上一切居住的人。』这里的网罗不是指主来的日子，乃是指将要临到普天下之大灾难的时候，试炼的时候。（启三10。）因此，大灾难要像网罗一样，临到全地面上一切居住的人。
3ASPECTS OF THE MAN-SAVIOR’S PROPHECY In 21:34 and 35 the Lord says, “And take heed to yourselves lest at some time your hearts be weighed down with dissipation and drunkenness and anxieties of life, and that day come upon you suddenly as a snare; for it will come in upon all those dwelling on the face of all the earth.” Here the snare does not refer to the day of the Lord’s coming. Rather, the snare is the time of the great tribulation, the hour of trial, which will come upon the whole earth (Rev. 3:10). Thus, the great tribulation will come in as a snare upon all those dwelling on the face of all the earth
4在二十一章二十四节，主耶稣说到外邦人的时期：『他们要倒在刀刃之下，又被掳到各国去，耶路撒冷要被外邦人践踏，直到外邦人的时期满了。』这里外邦人的时期，不是指恩典的时期，那是外邦人得救的时候，如罗马十一章二十五节所指明的。路加二十一章二十四节里外邦人的时期，是表征外邦人控制以色列国的时候。这种控制开始于尼布甲尼撒，完结于启示录十九章所题哈米吉顿的大战，敌基督被毁灭的时候。对解经的人来说。二十一章二十四节是困难的一节。困难的原因是，圣经里有些关于耶路撒冷被毁的豫言，结合了两三件事。圣殿已经被玷污两次，将来还要再被玷污一次。圣殿头一次是被但以理八章八至九节的小角所表征的安提阿克以比凡尼玷污，安提阿克豫表罗马太子提多，他在主后七十年第二次玷污圣殿。因此，但以理八章的豫言混合了安提阿克以比凡尼和提多的玷污圣殿。不仅如此，但以理九章末了关于提多的豫言，将他与敌基督混在一起。因此，但以理关于耶路撒冷毁灭的豫言，含示安提阿克以比凡尼、提多和敌基督的毁灭。
4In verse 24 the Lord Jesus speaks of the times of the Gentiles: “And they will fall by the edge of the sword, and will be led captive to all the nations; and Jerusalem will be trampled by the nations until the times of the Gentiles are fulfilled.” The times of the Gentiles here does not refer to the period of grace, which is the time for the Gentiles to be saved, as indicated in Romans 11:25. In Luke 21:24 the times of the Gentiles signifies the time for the Gentiles to control the nation of Israel. This control began with Nebuchadnezzar and will be completed when Antichrist is destroyed at the war of Armageddon referred to in Revelation 19. Verse 24 is a difficult verse for expositors. The reason for the difficulty is that certain prophecies in the Bible concerning the destruction of Jerusalem mingle two or three things together. The temple has already been polluted twice, and it will be polluted once more in the future. The temple was polluted first by Antiochus Epiphanes, who is signified by the little horn in Daniel 8:8-9. Antiochus was a type of Titus, the Roman prince who polluted the temple for the second time in A.D. 70. Hence, the prophecy in Daniel 8 mixes the pollution of the temple by both Antiochus Epiphanes and Titus. Furthermore, the prophecy concerning Titus at the end of Daniel 9 mixes him with Antichrist. Therefore, the prophecies in Daniel concerning the destruction of Jerusalem imply the destruction by Antiochus Epiphanes, Titus, and Antichrist.
5我们读路加二十一章二十四节，可能以为这节是描述提多毁灭耶路撒冷。然而，当我们思考上下文时，会看见二十四节不是指提多毁灭耶路撒冷。二十五节说，『日月星辰将有异兆，地上的邦国也有困苦，因海和波涛的响声，就惊惶失措。』按照历史，这样的事并没有发生在提多毁灭耶路撒冷以后。不仅如此，二十六、二十七节继续说，『人由于惧怕，并等待那将要临到天下的事，都吓昏了，因为天势都要震动。那时，他们要看见人子，带著能力和大荣耀，在云中来临。』这些事当然都没有在提多毁灭耶路撒冷以后发生。因此这些经节指明，二十四节的毁灭应当是指将来的毁灭─耶路撒冷将来在敌基督手下所要遭受的毁灭。今日耶路撒冷是自由的。然而当敌基督起来敌挡神的时候，他要掳掠并毁灭耶路撒冷。路加二十一章
5As we read Luke 21:24, we may think that this verse describes the destruction of Jerusalem by Titus. However, if we consider the context, we shall see that verse 24 does not refer to the destruction of Jerusalem by Titus. Verse 25 says, “And there will be signs in the sun and moon and stars, and upon the earth anguish of nations in perplexity at the roaring of the sea and the billows.” According to history, such things did not happen after Titus destroyed Jerusalem. Furthermore, verses 26 and 27 go on to say, “Men fainting from fear and expectation of what is coming upon the inhabited earth; for the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power.” Of course, these things did not happen after Titus destroyed Jerusalem. Therefore, these verses indicate that the destruction in verse 24 should refer to a future destruction, the coming destruction of Jerusalem under Antichrist. Today Jerusalem is free. But when Antichrist rises up against God, he will capture Jerusalem and destroy it. Luke 21:24 speaks of this coming destruction
6二十四节就是说到这要来的毁灭。
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7在路加二十一章五至三十六节，人救主豫言要来的事。首先，祂向门徒揭示圣殿的被毁。（路二一5～。）然后祂继续说到在祂的升天和大灾难之间的灾祸。（路二一7～11。）在同样的期间，就是在主升天和大灾难之间，跟随基督的人要受逼迫。主在十二至十九节说到这逼迫。因此，在二十一章七至十九节，我们看见在同一期间要发生两件事─灾祸和逼迫。
7In 21:5-3 6 we have the Man - Savior’s prophecy of things to come. First, He unveils to His disciples the destruction of the temple (vv. 5-6). Then He goes on to speak of the plagues that will come between His6 ascension and the great tribulation (vv. 7-11). During this same period of time, the time between the Lord’s ascension and the great tribulation, the followers of Christ will be persecuted. The Lord speaks of this persecution in verses 12 through 19. Therefore, in 21:7-19 we see that two things will take place during the same period—plagues and persecution.
8主在二十一章二十至二十七节，说到大灾难与祂的来临；在二十八至三十六节，说到门徒的得赎与得胜者的被提。在试炼，就是大灾难的时期以前，我们必须儆醒，常常祈求，使我们能逃避『这一切要发生的事，得以站立在人子面前。』（路二一36。）这就是在大灾难以前被提被提到诸天上的宝座那里。当灾祸发生，逼迫持续时，我们等候被提。然而，我们若要在大灾难来临以前被提，就必须儆醒，谨慎自己，免得被酗酒、沉醉并今生的思虑，累住我们的心，以致那日子如同网罗忽然临到我们。（路二～34。）我们必须儆醒，使我们不因酗酒、沉醉并今生的思虑，累住我们的心。
8In verses 20 through 27 the Lord speaks concerning the great tribulation and His coming, and in verses 28 through 36, of the disciples’ redemption and the overcomers’ rapture. Before the time of trial, the great tribulation, we need to be watchful, at every time beseeching, so that we might escape “all these things which are about to take place, and to stand before the Son of Man” (v. 36). This is to be raptured before the great tribulation, that is, to be taken to the throne in the heavens. While the plagues are taking ─ place and the persecution is going on, we are waiting to be raptured. But if we would be raptured before the great tribulation comes, we need to be watchful and take heed to ourselves, lest at some time our hearts be weighed down with dissipation, drunkenness, and the anxieties of life, and that day come upon us suddenly as a snare (v. 34). We need to be watchful so that our hearts will not be weighed down with dissipation, drunkenness, and the anxieties of the present life.
9路加二十一章五节至二十二章四十六节这段话，说到人救主为著受死豫备门徒。主用两种方式完成这豫备：首先藉著告诉门徒要来的事，（路二一5～36，）其次藉著设立祂的晚餐，使门徒有分于祂的死。（路二二7～23。）人救主甚至藉著设立祂的晚餐（或称为主的桌子），来为著祂救赎的死豫备门徒。
9Luke 21:5—22:46 is a section in which the Man- Savior prepares the disciples for His death. The Lord accomplishes this preparation in two ways: first, by telling the disciples of things to come (21:5-36); second, by instituting His supper so that the disciples may participate in His death (22:7-23). Even by instituting His supper, or what we may call the Lord’stable, the Man-Savior was preparing the disciples for His redemptive death
神、撒但
THE ACTIVITIES OF GOD, SATAN
与敌对者的行动
AND THE OPPOSERS
10当主为著受死豫备自己和门徒时，敌对者─犹太社会的首领，也在忙著寻找机会捉拿主，要把主置于死地。主在这里运用祂的主宰权柄，因为这是弥赛亚必须被剪除的一年，也就是被豫定的救主必须受死的一年。不仅如此，旧约还豫言了准确的月日。因此，救主在旧约所豫言并豫表的准确日子被治死，是极其紧要的。
10While the Lord was preparing both Himself and His disciples for His death, the opposers—the leaders in the Jewish community—were busy looking for an opportunity to arrest Him and put Him to death. The Lord’s sovereignty was exercised here, for this was the year in which Messiah had to be cut off, that is, the year in which the preordained Savior had to die. Furthermore, the exact month and day had been prophesied in the Old Testament. It was crucial, therefore, that the Savior be put to death on the exact day prophesied and typified in the Old Testament
11每件事都安排妥当，使人救主在准确的时间和地点被治死，这不是简单的事。这当然需要三一神运用主宰的权柄。子豫备自己受死，灵和父也作工豫备环境，使子准确的照著旧约所豫言并豫表的，在十字架上受死。在路加二十二章我们看见，当人救主豫备自己受死时，敌对者正忙于他们的密谋、阴谋。同时，神的仇敌撒但也很忙。每当神忙碌的时候，撒但也忙碌。撒但特别积极的利用人救主所选立的十二使徒之一，加略人犹大。撒但教唆犹大出卖主耶稣。撒但将寻找机会把主交给要杀祂之人的思想，注射到犹大里面。因此，在本章我们看见敌对者的密谋，和撒但的工作。一面，『祭司长和经学家设法怎样才能除掉耶稣，』（路二二2，）另一面，『撒但进了那称为加略人的犹大里面，他本是十二数中的一个。他去和祭司长并守殿官商量，怎样可以把耶稣交给他们。』（路二二3～4。）
11It was not easy for everything to be arranged so that the Man - Savior would be put to death at the exact time and place. This certainly required the exercise of the sovereignty of the Triune God. The Son prepared Himself to die. The Spirit and the Father were also working to prepare the environment so that the Son would die on the cross exactly according to what was prophesied and typified in the Old Testament. In Luke 22 we see that while the Man - Savior was preparing Himself to die, the opposers were busy with their plot, their conspiracy. At the same time, the enemy of God, Satan, also was busy. Whenever God is busy, Satan is busy as well. Hence, in chapter twenty - two both the Triune God and Satan were busy. In particular, Satan was actively using Judas Iscariot, one of the twelve apostles appointed by the Man-Savior. Satan instigated Judas’ betrayal of the Lord Jesus. Satan injected into Judas the thought of finding an opportunity to deliver the Lord into the hand of those who wanted to kill Him. Therefore, in this chapter we see both the plotting of the opposers and the working of Satan. On the one hand, “the chief priests and the scribes were seeking how they might do away with Him” (v. 2). On the other hand, “Satan entered into Judas, who was called Iscariot, being of the number of the twelve. And he went away and conversed with the chief priests and officers as to how he might deliver Him up to them” (vv. 3-4).
12主的晚餐顶替逾越节在路加二十二章七至二十三节，人救主设立祂的晚餐，以顶替旧约的逾越节。在旧约里，逾越节是一件大事，可认为与神的创造同等。在旧约里，首先有神创造的记载，然后我们看见神所造的人堕落了，至终下到埃及。当神即将拯救祂的子民脱离在埃及的辖制时，祂设立了逾越节。逾越节就是神的子民得救，被带回所失去的权利的时候。逾越节的实行持续了一千五百多年，从出埃及十二章的时候起，直到人救主同门徒末次守逾越节的那晚为止。
12THE PASSOVER REPLACED BY THE LORD’SS UPPER In 22:7-23 the Man-Savior instituted His supper as a replacement of the Old Testament Passover. In the Old Testament the Passover was a great matter, a matter that may be considered equal to God’s creation. In the Old Testament we first have the record of God’s creation. Then we see that the man created by God fell and eventually went down into Egypt. When God was about to save His people from bondage in Egypt, He ordained the feast of Passover. The Passover was the time when God’sp eople were saved and brought back to their right, which had been lost. The observance of the Passover lasted for more than fifteen hundred years, from the time of Exodus 12 until the night in which the Man-Savior had the last Passover with His disciples
13路加二十二章七至二十三节，是圣经中一段非常要紧的话，因为这段话标明了旧约逾越节的结束。在这里我们看见人救主设立祂的晚餐，主的桌子，以顶替旧约的逾越节。从这里我们看见，主设立晚餐的那晚乃是转换的时候，从旧约的逾越节转换成新约主的晚餐。这是非常重要的事。在路加二十二章，我们必须看见逾越节和主桌子之间的区别。七至十八节说到逾越节，十九和二十节说到主的晚餐。七节说，『除酵节，须宰逾越羊羔的那一天到了。』除酵节为期七天，（利二三6，）又称逾越节。（可十四1。）事实上，逾越节是除酵节的头一天。（出十二15～20。）路加二十二章七节说到宰逾越节羊羔的那一天。犹太的历法是根据圣经，一天是从晚上开始。（创一5。）人救主在末次逾越节的晚上，首先与祂门徒同吃逾越节的筵席，并为他们设立祂的晚餐，然后与门徒同去橄榄山下的客西马尼园。祂在那里被捉，并被带到大祭司那里，深夜受议会的审判。同日早晨，祂被交给彼拉多，受他的审判，并且被定死罪。然后在上午九时，祂被带到各各他，在那里被钉在十字架上，一直留到下午三时，（可十五16～，）以应验逾越节的豫表。（出十二6～11。）
13Luke 22:7-23 is a crucial section of the Word, for it marks the ending of the Old Testament Passover. Here we see that the Man-Savior instituted His supper, the Lord’stable, to replace the Old Testament Passover. From this we see that the night in which the Lord instituted His supper was a time of transition. A transition was taking place from the Old Testament Passover to the New Testament supper of the Lord. This is a matter of great importance. In Luke 22 we must see the distinction between the Passover and the Lord’stable. Verses 7 through 18 are concerned with the Passover, and verses 19 and 20, with the Lord’s supper. Verse 7 says, “And the day of Unleavened Bread came, on which the Passover must be sacrificed.” The feast of Unleavened Bread is a feast of seven days (Lev. 23:6). It is also called the Passover (Mark 14:1). Actually, the feast of the Passover was the first day of the feast of Unleavened Bread (Exo. 12:15-20). Luke 22:7 speaks of the day on which the Passover was sacrificed. In the Jewish calendar, which was according to their Scripture, a day began with the evening (Gen. 1:5). In the night of the last Passover day, the Man-Savior first ate the Passover feast with His disciples and then instituted His supper for them. Following that, He went with the disciples to the Garden of Gethsemane at the Mount of Olives. There He was arrested and brought to the high priest, where He was judged by the Sanhedrin late in the night. In the morning of the same day, He was delivered to Pilate to be judged by him and was sentenced to death. Then He was brought to Golgotha and crucified there at the third hour (today’s nine o’clock) in the morning, remaining on the cross until the ninth hour (today’s three o’clock) in the afternoon (Mark 15:16-41), for the 40 fulfillment of the type of the Passover (Exo. 12:6-11).
14在路加二十二章十五节主对门徒说，『我切愿在受害以先，同你们吃这逾越节的筵席。』『我切愿』原文直译是『我以渴望来渴望。』主渴望在祂受害以先，就是在祂上十字架以先，同门徒吃逾越节的筵席。二十一章十五至十八节里的吃喝，是在十九和二十节设立主晚餐以前，最后一次守逾越节。
14In Luke 22:15 the Lord said to His disciples, “I have earnestly longed to eat this Passover with you before I suffer.” The Greek words translated, “I have earnestly longed” literally mean, “with longing I have longed.” The Lord longed to eat the Passover with the disciples before He suffered, that is, before He went to the cross. The eating and drinking in 21:15-18 were the keeping of the last feast of the Passover before the institution of the Lord’ss upper in verses 19 and 20
一个筵席的三阶段
ONE FEAST IN THREE STAGES
15在路加二十二章十六节主继续说，『我告诉你们，我绝不再吃这筵席，直到牠成就在神的国里。』代名词『牠』指十五节的逾越节。这节要完全应验于要来之神的国，那时救主要与得胜的圣徒一同坐席。（路二二30，十三18～29。）神有完整的计画，要救赎祂的子民进入祂的禧年。逾越节的筵席是神完全救赎的表征，这完全的救赎是要带神的选民进入对祂自己完全的享受里。这享受就是路加福音所题到的禧年，是以赛亚的豫言和利未记二十五章之豫表的应验。禧年实际上就是藉著神的救赎而有对神的享受。表征禧年的筵席，首先是旧约逾越节的筵席，然后是新约主的桌子。逾越节的筵席在旧约里并没有完全应验；主的桌子也是一个筵席，乃是来顶替并继续逾越节的筵席。然而即使这新约的筵席也还没有完全应验，乃是到了要来的国度里才会完全应验。
15In verse 16 the Lord goes on to say, “For I tell you that I shall by no means eat it anymore until it is fulfilled in the kingdom of God.” The pronoun “it” refers to the Passover in verse 15, which will be fully fulfilled in the coming kingdom of God, when the Savior will feast with the overcoming saints (v. 30; 13:28-29). God has a complete plan to redeem His people into His jubilee. The feast of the Passover is a sign of God’s full redemption, and this full redemption is the bringing of God’s chosen people into the full enjoyment of Himself. This enjoyment is a matter of the jubilee covered in the Gospel of Luke as the fulfillment of the prophecy in Isaiah and the type in Leviticus 25. The jubilee is actually the enjoyment of God through His redemption. The feast signifying the jubilee was first the feast of the Passover in the Old Testament and then the Lord’stable in the New Testament. The feast of the Passover was not completely fulfilled in the Old Testament. The Lord’stable, which also is a feast, replaces and continues the feast of the Passover. But not even this New Testament feast has been completely fulfilled; it will be fulfilled completely in the coming kingdom
16如果我们仔细读圣经，我们会看见，旧约和新约都说到筵席。这筵席开始于出埃及十二章，延续了十五个世纪多，直到主耶稣用祂的桌子来顶替的那晚为止。今天在召会生活中，神的子民乃是赴这新约的筵席。然而，这筵席要到要来国度里的筵席才会完全应验。这就是说，国度里的筵席，将是逾越节的筵席和主桌子的筵席的应验。
16If we read the Bible carefully, we shall see that a feast is spoken of both in the Old Testament and in the New Testament. This feast began in Exodus 12, and it continued for more than fifteen centuries until the night in which the Lord Jesus replaced it with His table. Today in the church life God’sp eople are attending this New Testament feast. However, this feast will not be fulfilled completely until the feast in the coming kingdom. This means that the feast in the kingdom will be the fulfillment of both the feast of the Passover and the feast of the Lord’stable
17表面看来有三个筵席：逾越节的筵席、主桌子的筵席、和国度里的筵席。实际上，这些不是三个筵席，而是一个筵席的三个阶段。神已经藉著祂的救赎设立了一个筵席，使我们享受禧年的三个阶段，就是旧约、新约和国度。可以说逾越节是旧约的禧年。当逾越节设立的时候，受压制的以色列人，就从埃及的辖制得释放，从法老的暴虐得释放。以色列人原来是受奴役的俘虏。在消极一面，逾越节使他们从那种辖制得释放；在积极一面，逾越节把他们带进一个筵席，享受那表征作神具体化身之基督的羊羔。那一天以色列人被带进对神的享受；他们享受羊羔和逾越节。后来，在旷野，他们享受吗哪。进入美地以后，他们享受美地的丰富，这美地是包罗万有之基督的豫表。现在我们能彀看见，逾越节释放以色列人脱离辖制，并把他们带进对神的享受。然而，他们至终失去这享受，再度被掳。人救主在路加四章宣告禧年的下一阶段─新约的禧年。新约的禧年也有一个表征或表号，就是主的桌子。主的桌子是禧年的表号，这禧年释放我们脱离辖制，并把我们带进对三一神完全的享受里。主的桌子不仅是旧约逾越节筵席的顶替，也是那筵席的延续。
17Seemingly there are three feasts: the feast of the Passover, the feast of the Lord’stable, and the feast in the kingdom. Actually, these are not three feasts. On the contrary, this is one feast in three stages. God has established one feast through His redemption for our full enjoyment of the jubilee in three stages, and these stages are the Old Testament stage, the New Testament stage, and the kingdom stage. We may say that the Passover was the Old Testament jubilee. When the Passover was established, the oppressed Israelites were released from bondage in Egypt, released from the tyranny of Pharaoh. The Israelites had been captives in a condition of slavery. On the negative side, the Passover set them free from that bondage. On the positive side, the Passover brought them into a feast to enjoy the lamb, which is a symbol of Christ as the embodiment of God. On that day the children of Israel were brought into the enjoyment of God; they enjoyed the lamb and the Passover. Later, in the wilderness, they enjoyed manna. After they entered into the good land, they enjoyed the riches of the land, which is a type of Christ in His all- inclusiveness. Now we can see that the Passover set the Israelites free from bondage and brought them into the enjoyment of God. However, they eventually lost this enjoyment and were carried away again into captivity. In Luke 4 the Man-Savior proclaimed a further stage of the jubilee—the New Testament jubilee. The New Testament jubilee also has a symbol or sign, and this symbol is the Lord’stable. The Lord’stable is a sign of the jubilee that sets us free from bondage and brings us into the full enjoyment of the Triune God. The Lord’stable is not only a replacement of the Old Testament feast of Passover; it is also a continuation of that feast
18新约主桌子的筵席，将由要来国度里的筵席所顶替并延续。国度里的筵席是这筵席的第三阶段。这要来的筵席，是主桌子的顶替和延续，也是禧年的表征。那时神所拣选并救赎的子民，将从一切的霸占、辖制和奴役得释放，并在国度时代被带进对三一神的享受里。
18The New Testament feast of the Lord’s table will be replaced and continued by the feast in the coming kingdom. The feast in the kingdom will be the feast in the third stage. This coming feast, which will be a replacement and continuation of the Lord’stable, will also be a symbol of the jubilee. At that time God’s chosen and redeemed people will be freed from all occupations, bondages, and slaveries and will be brought into the enjoyment of the Triune God in the kingdom age.
逾越节的杯
THE CUP OF THE PASSOVER
19路加二十二章十七、十八节说，『耶稣接过杯来，祝谢了，说，你们拿这个，大家分著喝。我告诉你们，从今以后，我绝不喝这葡萄树的产品，直等神的国来到。』有些读者可能以为这是主桌子的杯。然而，这是逾越节筵席的杯，不是主桌子的杯。在十六节，主和祂的门徒吃逾越节的筵席，在十七节，他们喝那筵席的杯。十九和二十节才说到主的桌子。我们必须清楚区分二十二章七至二十三节的两个筵席。我们若在圣经上标明，逾越节的筵席结束于十八节，主的晚餐开始于十九节，这会很有帮助。
19Luke 22:17 and 18 say, “And having received a cup, when He had given thanks, He said, Take this and divide it among yourselves; for I tell you, I shall by no means drink from now on of the produce of the vine until the kingdom of God comes.” Certain readers of this chapter may think that this is the cup of the Lord’stable. However, this is the cup of the feast of the Passover, not the cup of the Lord’stable. In verse 16 the Lord and His disciples ate the Passover feast, and in verse 17 they drank the cup of that feast. Verses 19 and 20 speak of the Lord’stable. We need to make a clear distinction between the two feasts in 22:7-23. It may be helpful to mark our Bibles to indicate that the feast of Passover ends with verse 18 and the Lord’ss upper begins with verse 19
主桌子的饼和杯
THE LOAF AND CUP OF THE LORD’STABLE
20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。』十九节的饼不是逾越节的饼，乃是主桌子的饼。不仅如此，主在这节说，『你们要如此行，为的是记念我。』因此，这不是记念出埃及十二章所发生的事。拿起主桌子的饼，乃是为了记念人救主。二十节说，『饭后，也照样拿起杯来，说，这杯是用我血所立的新约，这血是为你们流出来的。』这也不是逾越节的杯，乃是在主血里的新约。
20Luke 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.” The loaf in verse 19 is not the loaf of the Passover; it is the loaf of the Lord’stable. Furthermore, in this verse the Lord said, “Do this unto the remembrance of Me.” Thus, it was not a remembrance of what took place in Exodus 12. Taking the bread of the Lord’stable is done in remembrance of the Man-Savior. Verse 20 says, “And similarly the cup after they had dined, saying, This cup is the new covenant in My blood, which is being poured out for you.” Once again, this is not the cup of the Passover; rather, this cup is the new covenant in the Lord’s blood
21神在出埃及二十四章三至八节，与蒙救赎的以色列人立约，（来九～21，）这约成了旧的遗命，作为祂在律法时代对待赎民的依据。人救主照著神的旨意，（来十7，9～，）藉著祂的死，为神的选民完成神永远的救赎，并用祂的血立了新约，就是更美之约。（来八6～。）这约在祂复活以后成了新的遗命，（来九16～17，）作神在恩典时代与祂所救赎并重生的人联合为一的依据。这新约顶替了旧约，同时将神的旧时代转换为神的新时代。人救主要祂的门徒知道这点，并在祂复活后基于这点、照著这点过生活。
21God made a covenant with redeemed Israel in Exodus 24:3-8 (Heb. 9:18-21), which became the old testament, as a base for Him to deal with His 18 redeemed people in the dispensation of law. The Man- Savior came to accomplish God’s eternal redemption for God’s chosen people by His death, according 10 to God’s will (Heb. 10:7, 9-10), and with His blood instituted a new covenant, a better covenant (Heb. 8:6-13), which became the new testament after His 13 resurrection (Heb. 9:16-17), as a base for God to be one with His redeemed and regenerated people in the dispensation of grace. This new covenant replaced the old covenant and simultaneously changed God’sold dispensation to His new dispensation. The Man-Savior wanted His disciples to know this and live a life based on it and according to it after His resurrection.
记念人救主
REMEMBERING THE MAN-SAVIOR
22我们已经强调过这事实：人救主在和门徒吃了逾越节的筵席以后，才设立祂的晚餐，主的桌子。祂创设祂的晚餐，要信徒记念祂，以延续并顶替逾越节的筵席，那是旧约的筵席，是要选民记念耶和华的救恩。（出十二14，十三3。）新约这新的筵席，是藉著吃饼喝杯来记念人救主；饼象征祂为信徒所舍的身体，（林前十一24，）杯象征祂为信徒的罪所流的血。（太二六28。）饼指生命，（约六，）就是神的生命，永远的生命；杯指福分，（林前十16，）就是神自己作信徒的分。（诗十六5。）身为罪人，他们的分该是神忿怒的杯，（启十四10，）但人救主为他们喝了那杯，（约十八11，）使祂的救恩成了他们的分，就是满溢的（诗二三5）救恩之杯，（诗一一六13，）其内容乃是神作他们包罗万有的福分。这饼和这杯是人救主晚餐的构成成分，祂的晚餐就是祂设立的桌子，筵席，（林前十21，）叫信徒享受祂作这样的筵席记念祂。因此，他们在记念祂的时候，陈列祂救赎并分赐生命的死，（林前十一26，）向全宇宙见证祂丰富、奇妙的救恩。
22We have emphasized the fact that the Man - Savior instituted His supper, the Lord’stable, after He and the disciples ate the Passover feast. He initiated His supper for His believers’ remembrance of Him to continue and replace the Passover feast, the Old Testament practice of the elect’s remembrance of the Lord’ss alvation (Exo. 12:14; 13:3). This new practice of the New Testament is to remember the Man-Savior by eating the bread, which signifies His body given for His believers (1 Cor. 11:24), and drinking the cup, which signifies His blood shed for their sins (Matt. 26:28). The bread denotes life (John 6:35), the life 35 of God, the eternal life, and the cup denotes blessing (1 Cor. 10:16), which is God Himself as their portion (Psa. 16:5). As sinners, their portion should have been the cup of God’s wrath (Rev. 14:10). But the Man - Savior drank that cup for them (John 18:11), and His salvation has become their portion, the cup of salvation (Psa. 116:13) that runs over (Psa. 23:5), the content of which is God as their all-inclusive blessing. Such bread and such a cup are the constituents of the Man-Savior’ss upper, which is a table (1 Cor. 10:21), a feast, set up by Him so that His believers may remember Him by enjoying Him as such a feast. Thus they testify of His rich and marvelous salvation to the entire universe and display His redeeming and life- imparting death (1 Cor. 11:26).