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路加福音生命读经 · 第50篇

人救主为著完成救赎将自己交与死（七）

The Man-Savior’s Presentation of Himself to Death for Redemption (7)
1读经：路加福音22:7-46。22:7-在前一篇信息中我们指出，（路加二十二章七至二十节有逾越节和主的晚餐。七至十八节记载吃逾越节的筵席，十九至二十节记载主设立祂的晚餐，使门徒有分于祂的死。在逾越节，神选民享受的主要项目是羊羔。羊羔的肉是给他们吃的。但主的桌子给我们新约信徒享受的主要项目不是羊羔，乃是饼。这是很有意义的。在本篇信息中，我们需要比已往更详细的来看这件事。当主耶稣为救赎我们献给神的时候，祂不是饼，乃是羔羊。然而，结果不是羔羊，乃是饼。羔羊是单一的实体，饼却是团体的。一粒麦粒不可能作成饼。饼是团体的实体，是由许多子粒组成并构成的。逾越节的筵席，没有要享受在性质上是团体之物的观念。但主桌子的象征，特别是饼，却有意义重大的特征，就是团体的实体，团体的身体。我们看见这点是很重要的。主桌子上的饼指著主受死以后才有的东西；这表征在主的复活里从主所产生的东西。饼所表征的不是主受死以前的东西。乃是主受死以后，在祂复活里的东西。主耶稣在受死以前是单一、个别的羔羊。然而，从祂的死，在复活里所产生的乃是团体的实体。这实体就是饼，表征团体的身体。当然，在路加福音里，我们没有看见多少主桌子的饼的发展。然而，我们必须记得，路加对这事的印象来自保罗的启示。关于饼，我们应当从路加二十二章来看保罗在林前十章十七节的话：『我们虽多，还是一个身体，因我们都分受这一个饼。』在此我们看见，饼不仅表征救主物质的身体，也表征祂奥秘的身体，就是召会。这不是个人的事，乃是团体身体的事。
1Scripture Reading: Luke 22:7-46 In the foregoing message we pointed out that in 20 we have both the Passover and the Lord’ss upper. In verses 7 through 18 there is a record concerning the eating of the Passover, and in verses 19 and 20, a record concerning the Lord’s instituting His supper so that the disciples may participate in His death. In the Passover the main thing enjoyed by God’s chosen people was the lamb. The meat of the lamb was for them to eat. But in the Lord’stable the main item for us to enjoy as New Testament believers is not a lamb; the main item for our enjoyment is bread. This is very significant, and in this message we need to consider this in more detail than we have done previously. When the Lord Jesus was offered to God for our redemption, He was offered not as bread but as a Lamb. However, the outcome is not the Lamb but bread. The Lamb was a single entity, but bread is something corporate. It is not possible for a single grain of wheat to form a loaf of bread. A loaf is a corporate entity, something composed and constituted of many grains. With the feast of the Passover there is not the concept of feasting on something that is corporate in nature. But with the Lord’stable the symbols, especially the loaf, bear a very significant characteristic, and this characteristic is that of a corporate entity, a corporate body. It is very important that we realize this. The loaf in the Lord’stable points to something that comes after the Lord’s death; it signifies something that issues from the Lord in His resurrection. What is signified by the loaf is not something before the Lord’s death, but something after His death and in His resurrection. Before His death, the Lord Jesus was a single, individual Lamb. But what issues out of His death in resurrection is a corporate entity. This entity is the loaf, the bread, which signifies a corporate body. In the Gospel of Luke, of course, we do not see much development concerning the bread of the Lord’s table. We need to remember, however, that Luke’s impress i on of this came from Paul’s revelation. Regarding the bread, we should go from Luke 22 to Paul’sword in 1 Corinthians 10:17: “Seeing that we who are many are one bread, one Body; for we all partake of the one bread.” Here we see that the bread signifies not only the physical body of the Savior; it also signifies His mystical Body, which is the church. This is not a matter of an individual; it is a matter of a corporate Body.
2我们都是一个饼，一个身体，因为我们都分受这一个饼。我们一同分受这一个饼，见证我们众人乃是一。这指明我们有分于基督，使我们众人成为祂的一个身体。我们众人所分受的这位基督，把我们构成祂的一个身体。路加福音没有用『召会』一辞。然而，在这卷福音书里，有一些召会的暗示或暗指。比方，十章的客店是指召会。同样，十五章的父家也指明召会。不仅如此，二十章葡萄园的比喻里也有关于召会的暗示。犹太首领好比园户。按照二十章十六节，园户被除灭，葡萄园转给别人。『别人』就是新约的信徒，他们是召会的组成分子。在二十章十七、十八节，主接著题到祂自己是房角石：『那么，经上写著，「匠人所弃的石头，已成了房角的头块石头。」这是甚么意思？』这房角石必定是为著建造召会。这再次有力的指明，本卷福音书题到召会。现今在二十二章，饼和召会有关。按照新约其他地方的发展，饼表征基督的身体，召会。因此，二十二章十九节的饼是指召会。
2We are all one bread, one Body, because we all partake of the one bread. Our joint partaking of the one bread testifies that we all are one. This indicates that our partaking of Christ makes us all His one Body. The very Christ of whom we all partake constitutes us into His one Body. In the Gospel of Luke the word “church” is not used. Nevertheless, there are certain hints, or indications, of the church in this Gospel. For instance, in chapter ten the inn refers to the church. Likewise, the house of the father in chapter fifteen indicates the church. Furthermore, there is a hint concerning the church in the parable of the vineyard in chapter twenty. The Jewish leaders are likened to vinedressers. According to 20:16, the vinedressers are destroyed, and the vineyard is given to others. These “others” are the New Testament believers, who are the components of the church. In 20:17 and 18 the Lord went on to refer to Himself as the cornerstone: “What then is this that is written, The stone which the builders rejected, this has become the head of the corner?” This cornerstone surely is for the building up of the church. This is another strong indication that the church is referred to in this Gospel. Now in chapter twenty-two the loaf is related to the church. According to the development elsewhere in the New Testament, the loaf, the bread, signifies the Body of Christ, the church. Therefore, the loaf in 22:19 points to the church
3人救主在受死以前是羔羊。然而在祂受死以后，在复活里成了饼。旧约逾越节的筵席是享受羊羔，然而新约的筵席是享受饼。羊羔藉著死与复活的过程成了饼。我们在主的桌子前陈列、展览主的死。然而我们是在祂的复活里陈列祂的死。每当我们来到主的桌子前，我们应当记住，我们不是在祂的死里，乃是在祂的复活里。因著我们现今有分于这饼，所以我们在主的复活里陈列祂的死。这饼不仅包含主自己，也包含主同我们。因此，这饼不再是个别的基督，乃是团体的基督，（林前十二12，）包含主自己和信徒。
3Before His death the Man-Savior was a Lamb. But after His death and in His resurrection, He became a loaf. In the Old Testament feast of the Passover the enjoyment was of the lamb, but in the New Testament feast the enjoyment is of the loaf. The Lamb has become a loaf through the process of death and resurrection. At the Lord’s table we display, exhibit, the Lord’s death. But we display His death in His resurrection. Whenever we come to the Lord’s table, we should keep in mind that we are not in His death but in His resurrection. Because we are now participating in the loaf, in the Lord’s resurrection we are displaying His death. This loaf includes not only the Lord Himself; it includes the Lord with us. Therefore, the loaf is no longer the individual Christ; it is now the corporate Christ (1 Cor. 12:12), including the Lord Jesus and the believers.
4在设立主的桌子时，饼是主要的元素。我们在十字架上看见羔羊，但在主的桌子上却看见饼。我们在主的桌子前，必须领悟饼包含头和身体，就是基督和所有的信徒。因此，这是一个完整的饼，团体的实体。赞美主，羔羊已经成了饼！羔羊藉著死，在祂的复活里已经成了饼。按照约翰十二章二十四节，主如同一粒麦子落在地里死了，然后在复活里，成了一个由许多子粒所组成的饼。这饼是无穷无尽的！多年来我一再默想主的桌子，我能见证，饼和杯的属灵意义是无穷无尽的。主耶稣在上十字架以前是个别的羔羊，然而祂经过死，在复活里出来以后，成了包含祂和我们的饼。不仅如此，祂在十主架上所流的血已经成了一个约，而这约已经成了一个杯，成了我们的分，就是神自己作为福分，给我们享受。神在这杯里分给了我们，祂是我们的分，给我们享受。在此我们看见二十二章里设立主晚餐的意义。感谢主，使我们能这样领会祂的晚餐。门徒欠缺悟性
4In the institution of the Lord’s table the loaf is the main element. On the cross we see the Lamb, but on the table we see the loaf. When we are at the Lord’stable, we need to realize that the loaf includes the Head and the Body; that is, it includes Christ and all the believers. Hence, it is a complete loaf, a corporate entity. Praise the Lord that the Lamb has become the loaf! Through His death and in His resurrection, the Lamb has become the loaf. According to John 12:24, the Lord fell into the earth and died as a grain of wheat and then in resurrection became a loaf composed of many grains. This loaf is inexhaustible! After considering the Lord’stable again and again for many years, I can testify that the bread and the cup are inexhaustible. Before the Lord Jesus went to the cross, He was the Lamb individually. But after passing through death and coming forth in resurrection, He became a loaf that includes both Him and us. Furthermore, the blood He shed on the cross has become a covenant, and this covenant has become a cup, a portion that is God Himself as a blessing for our enjoyment. God is alloted to us in this cup; He is our portion for us to enjoy. In this we see the significance of the Lord’ss upper instituted in chapter twenty-two. We thank the Lord for giving us such an understanding of His supper. THE DISCIPLES’ LACK OF UNDERSTANDING
5在设立主晚餐的时候，彼得、雅各、约翰和其他的门徒，不可能领会牠的意义。彼得也许对自己说，『主说到饼，然后说到祂的身体，这是甚么意思？饼怎么会是身体？饼属于植物生命，身体属于动物生命。植物生命怎能成为动物生命？我真不懂。』不仅如此，雅各和约翰也许不在意饼，其在意坐在主的左右。雅各也许对自己说，『我不在意这饼，我在意宝座，在意会不会坐在主的左右。』门徒无心也无耳理会主所说关于饼和杯的话。我们应当从门徒身上学个功课，和他们有所不同。我们不该在意宝座，或是坐在主的左右，乃该在意饼，身体，召会生活；也该在意杯，在意三一神作我们的分，给我们享受直到永远。
5It is not likely that Peter, James, John, and the other disciples understood the significance of the Lord’s supper when it was instituted. Peter might have said to himself, “The Lord speaks of a loaf and then of His body? What does this mean? How can a loaf be a body? A loaf is of the vegetable life, and a body is of the animal life. How can the vegetable life become the animal life? I don’t understand this.” Furthermore, James and John may not have cared for the loaf, but only for sitting on the Lord’s right and left. James may have said to himself, “I don’t care for this loaf. I care for the throne and for whether or not I shall sit at the Lord’sr ight or left.” The disciples had neither the heart nor the ears for the Lord’sword concerning the loaf and the cup. We should learn of the disciples and be different. We should not care for the throne or for sitting at the Lord’sr ight or left hand. Rather, we should care for the loaf, the Body, the church life, and we should also care for the cup, for the Triune God being our portion for us to enjoy for eternity.
死与复活
death and resurrection
6人救主在尽职事时，不论是在加利利，或是在往耶路撒冷的路上，都强调祂的死与复活。祂三次向门徒揭示祂的18:31-死与复活。（路九21～22，44～45，十八31～34。）现在祂设立祂的晚餐，所强调最重要的事，又是祂的死与复活。祂乃是藉著祂的死与复活来了结门徒，埋葬他们，救赎他们，并使他们有新生的起头。祂使他们有新生的起头，藉此使他们与祂自己是一而成为饼。不仅如此，藉著祂的死与复活，祂已经把我们众人带进作我们福分的三一神里面。因此，人救主藉著祂的死与复活，已经使我们与祂自己成为一，作祂的身体；祂也已经带我们进入对三一神的享受里，并祂为我们所作的一切里。
6In His ministry, whether in Galilee or on the way to Jerusalem, the Man-Savior emphasized His death and resurrection. Three times He unveiled His death and resurrection to His disciples (9:21-22, 44-45; 34). Now with the institution of His supper the most important matter emphasized by Him was again His death and resurrection. It was through His death and resurrection that He terminated the disciples, buried them, redeemed them, and germinated them. By germinating them He made them one with Himself to be the loaf. Furthermore, through His death and resurrection He has brought us all into the Triune God as our blessing. Therefore, by His death and resurrection the Man - Savior has brought us into oneness with Himself as His Body and also into the enjoyment of the Triune God and all that He has been doing for us.
禧年的表号
A SIGN OF THE JUBILEE
7与主是一，作祂的身体，是生命的事，而享受三一神是福分的事。在主的桌子这里，有饼表征生命里的身体，也有杯表征三一神的福分。我们在主的桌子这里，有生命和福分。在这里我们从辖制得自由，并且享受三一神。这就是主的桌子作禧年表号的意义。
7To be one with the Lord as the Body is a matter of life, and to enjoy the Triune God is a matter of blessing. At the Lord’stable we have the loaf signifying the Body in life, and we have the cup signifying the blessing of the Triune God. At the table we have life and blessing. Here we are free from bondage, and we are in the enjoyment of the Triune God. This is the significance of the Lord’stable as a sign of the jubilee
暴露犹大
EXPOSING JUDAS
8在路加二十二章二十一至二十三节我们看见，主指出一个门徒要出卖祂：『看哪，那出卖我之人的手，与我一同在桌子上。人子固然要照所豫定的去世；但出卖人子的有祸了。他们就彼此究问，他们中间是那一个要作这事。』那即将出卖主耶稣的人当然是犹大。犹大被暴露以后，在人救主的晚餐以前（太二六20～26）就离去了。（约十三～30。）他与人救主的身体和血无分，因为他不是在主里的真信徒，乃是灭亡之子。（约十七12。）人救主甚至认为他是个魔鬼。（约六70～71。）路加二十二章二十一至二十三节，似乎指明犹大在主的晚餐以后才离去，因主的晚餐是在十九和二十节题起的。然而马可的记载和马太的一样，表明主耶稣在马可十四章二十二至二十四节设立祂的晚餐以前，就在十四章十八至二十一节指出犹大是出卖祂的人。马可的记载是按著历史的
8In 22:21-23 we see that the Lord pointed out that one of the disciples would betray Him: “But behold, the hand of the one delivering Me up is with Me on the table. For the Son of Man indeed is going according to what has been determined; but woe to that man through whom He is delivered up! And they began to discuss among themselves who then of them it might be who was about to do this.” The one who was about to betray the Lord Jesus was, of course, Judas. After being exposed, Judas left (John 13:21-30) before the Man - Savior’s supper (Matt. 26:20-26). He did 21 not participate in the Man-Savior’s body and blood, because he was not a real believer in Him but a son of destruction (John 17:12), considered by the Man- Savior even a devil (John 6:70-71). Luke 22:21-23 seems to indicate that Judas left after the Lord’s supper, mentioned in 22:19 and 20. However, Mark’s record, as Matthew’s, shows that Judas was pointed out by the Lord Jesus as His betrayer in Mark 14:18-21 before He instituted His supper in verses 22-24. Mark’s record is according to historical sequence, whereas Luke’s record is according to the sequence of morality.
9次序，路加的记载是按著道德的次序。
9
10你知道主耶稣为甚么暴露犹大？主暴露他，促使那时刻速速来到，使祂被交给敌对者。主知道祂钉十字架的时候近了，就使犹大加速出卖祂。
10Do you know why the Lord Jesus exposed Judas? The Lord’s exposing him hastened the time when He would be delivered to the opposers. Knowing that the time was near for Him to be crucified, the Lord caused Judas to hasten to betray Him
教导门徒谦卑，
TEACHING THE DISCIPLES ABOUT HUMILITY
并豫言他们会跌倒
AND FORETELLING THEIR STUMBLING
11在路加二十二章二十四至三十八24节，人救主教导门徒谦卑，并豫言他们会跌倒。二十四节说，『还有，门徒中间也起了争论，他们中间那一个可算为大。』『争论』这辞表明喜爱争闹、热中争论。这节指明门徒无心也无耳注意主所说的话。当主说到祂的身体和血时，他们却在想他们中间谁为大。为著这点，他们中间起了争论。在二十五至二十七节主对门徒说，『外邦人有君王为主治理他们，那掌权管辖他们的称为恩主。但你们不是这样；反倒你们中间为大的，要像年幼的；为首领的，要像服事人的。是谁为大？是坐席的，还是服事人的？不是坐席的大么？然而我在你们中间，如同服事人的。』主论到服事的话，与天然、自私的心思完全相反。在二十八节主接著说，『在我的试炼中，始终和我同在的就是你们。』主在这里似乎说，『不要想宝座─想想我的试炼。我就要被钉十字架了。你们需要忘掉为大的事，要记得你们现在是与我同在我的试炼中，我的苦难里。』在二十九、三十节主继续说，『我将国赐给你们，正如我父赐给我一样，叫你们在我国里，坐在我的席上吃喝，并且坐在宝座上，审判以色列十二个支派。』这里的筵席就是马太二十二章一至四节比喻里的筵席，和启示录十九章九节给得胜圣徒的婚筵。主不要门徒注意宝座或谁为大，乃要门徒注意国度、禧年。在祂的国里，在祂的席上吃喝乃是来世的事。那才是门徒想到宝座的时候。
11In Luke 22:24-38 the Man-Savior teaches the disciples about humility and foretells their stumbling. Verse says, “And there was also a contention among them as to which of them was considered to be greater.” The Greek word rendered “contention” signifies a love of strife, an eagerness to contend. This verse indicates that the disciples did not have the heart or the ears to care for what the Lord was saying. While He was speaking about His body and blood, they were considering which of them was greater. Concerning this, there was a contention among them. In verses 25 through 27 the Lord said to the disciples, “The kings of the nations lord it over them, and those who have authority over them are called benefactors. But you are not so, but let the greater among you become as the younger, and the one who leads as the one who serves. For who is greater, the one who reclines at the table, or the one who serves? Is it not the one who reclines at the table? But I am in your midst as the one who serves.” The Lord’sword concerning serving is absolutely contrary to the natural self-seeking mind. In verse 28 the Lord went on to say, “But you are those who have remained with Me in My trials.” Here the Lord seemed to be saying, “Do not think about the throne—think about My trials. I am about to be crucified. You need to forget about greatness and remember that you are now with Me in My trials, in My sufferings.” In verses 29 and 30 the Lord continues, “And I appoint to you, even as My Father appointed to Me, a kingdom, that you may eat and drink at My table in My kingdom; and you will sit on thrones judging the twelve tribes of Israel.” The table here is the feast in the parable in Matthew 22:1-4 and the marriage feast in Revelation 19:9 for the overcoming saints. The Lord wanted the disciples to care not for the throne or for being great, but to care for the kingdom, the jubilee. Eating and drinking at His table in His kingdom will be in the coming age. That will be the time for the disciples to think about the throne.
12在二十二章三十一至三十四节主告诉彼得，他要否认主。三十一、三十二节说，『西门，西门，看哪，撒但想要得著你们，好筛你们像麦子一样。但我已经为你祈求，叫你不至于失了信心，你回转过来，要坚固你的弟兄。』三十一节的『你们』是复数，三十二节的『你』是单数。按照三十二节，彼得说，『主阿，我已经豫备好，去同你下监，同你受苦。』主回答说，『彼得，我告诉你，今日鸡还没有叫，你要三次否认你认得我。』在三十五至三十七节，主对门徒说到买刀的事：『我差你们出去，没有带钱袋、口袋和鞋，那时你们缺乏甚么没有？他们说，没有。祂说，但如今有钱袋的可以带著，有口袋的也可以带著，没有刀的，要卖衣服买刀。我告诉你们，经上写著，「祂被列在不法的人当中，」这话必须应验在我身上，因为那关系我的事，就要成就了。』当时的人旅行习惯带刀，正如带钱袋和口袋一样。救主的话，意思不是要门徒武装自己，抵抗要来的捉拿，（参路二二49～51，二六51～54，）乃是指明人对祂态度的转变。门徒不领会主所说买刀的话，以为他们即将用刀争战。因这缘故，他们对主说，『主阿，看哪，这里有两把刀。』（路二二38上。）祂听了这话，就对他们说，『彀了。』（路二三38下。）这不是指明两把刀彀了，乃是指明他们的谈话彀了。（参王上十九4。）
12In 22:31-34 the Lord told Peter that he would deny Him. Verses 31 and 32 say, “Simon, Simon, behold, Satan has demanded to have you to sift you as wheat; but I have beseeched concerning you that your faith may not fail; and you, once you have turned again, establish your brothers.” The pronoun “you” in verse 31 is plural, but in verse 32 it is singular. According to verse 33, Peter said, “Lord, I am ready to go with You both to prison and to death.” The Lord replied, “I tell you, Peter, a cock will not crow today until you will deny three times that you know Me” (v. 34). In verses 35 through 37 the Lord spoke to the disciples about buying a sword: “When I sent you without a purse and a bag and sandals, did you lack anything? And they said, Nothing. And He said to them, But now, let him who has a purse take it, likewise also a bag; and he who does not have anything, let him sell his garment and buy a sword. For I tell you that this which is written must be accomplished in Me, And He was reckoned with the lawless; for indeed that which concerns Me is having a consummation.” At that time people used to bring a sword just as they carried a purse and a bag for travel. The Savior’sword does not mean that He wanted the disciples to arm themselves to resist the coming arrest (see vv. 49-51; Matt. 26:51-54); it indicates the change in the people’s attitude toward Him. The disciples did not understand the Lord’s word about buying as word. They thought that they were about to fight with swords. This was the reason they said to Him, “Lord, look, here are two swords” (v. 38a). When He heard this, He said to them, “It is enough” (v. 38b). This indicates not that the two swords were sufficient, but that their conversation was enough (see 1 Kings 19:4).
13有些新约的读者不领会路加二十二章三十八节。这些读者忽略文法，以为主是说两把刀彀了，其实主是说，门徒的谈话彀了。主在这里似乎说，『不要再谈了。我不再和你们谈了，因为我和你们一直讲不通。我和你们说到我的桌子，你们不领会。我说到你们会否认我，你们需要谦卑自己，你们也不领会。现在你们告诉我，你们这里有两把刀。你们的谈话彀了。我们现在去一个地方祷告罢。』为受死的苦祷告，
13Some readers of the New Testament have trouble understanding Luke 22:38. Neglecting grammar, these readers may think that the Lord is saying that the two swords were enough, when actually He was saying that the disciples’ conversation was enough, that it was sufficient. Here the Lord seemed to be saying, “Do not talk further about this. I don’t want to talk to you anymore because I have not been able to get through. When I spoke with you about My table, you did not understand anything. When I talked about your denial of Me and about your need to humble yourselves, you could not understand. Now you are telling Me that you have two swords here. Your conversation is enough. Let us go to a place so that we may pray.” PRAYING ABOUT THE SUFFERINGS OF HIS DEATH
并命门徒祷告
AND CHARGING THE DISCIPLES TO PRAY
14路加二十二章三十九至四十六节说，人救主为祂受死的苦祷告，并嘱咐祂的门徒祷告。三十九、四十节说，『耶稣出来，照例往橄榄山去，门徒也跟随祂。到了那地方，就对他们说，你们要祷告，免得入了试诱。』四十节题到的地方就是客西马尼。（太二六36。）人救主嘱咐门徒祷告，使他们可以豫备好接受祂的死。按照四十二节，主耶稣祷告说，『父阿，你若愿意，就把这杯从我撤去，然而不要成就我的意思，只要成就你的意思。』这里的『杯』是指救主在十字架上的死。在四十二节，人救主祷告愿父的旨意得著成就。三一神在已过的永远里，为著完成祂永远的定旨，（弗一7～，）就在祂神圣的计画里，定规神圣三一的第二者要成为肉体，并死在十字架上，以完成永远的救赎。因此，神圣三一的第二者在创立世界以前，已过的永远里，（彼前一19～20，）就被命定为神的羔羊。（约一29。）在神眼中，这位神的羔羊，从创立世界以来，就是从神堕落的造物存在以来，就被宰杀了。（启十三8。）自从人堕落以后，神就用羔羊、绵羊、牛犊、公牛，给神的选民作豫表，（创二21，四4，八20，二二13，出十二3～8，利一2，）指著神所豫定，要来作真羔羊的那一位。到了时期满足，三一神就差遣神圣三一的第二者，神的儿子，成为肉体而来，取了人的身体，（来十5，）使祂可以在十字架上献给神，（来九14，十12，）实行三一神的旨意，（来十7，）也就是用祂在人性里的自己，作惟一的祭牲和祭物，顶替作豫表的祭牲和祭物，使神的选民得以圣别。（来十9～10。）这里，祂在即将钉十字架之前的祷告中，豫备自己来喝十字架的杯，（太二六39，42，）甘愿行父这独一的旨意，好成就三一神永远的计画。
14In 2 2:3 9-4 6 the Man - Savior prayed about the sufferings of His death and charged the disciples to pray. Verses 39 and 40 say, “And He came out and went according to His custom to the Mount of Olives; and the disciples also followed Him. And when He came to the place, He said to them, Pray that you may not enter into temptation.” The place mentioned in verse 40 was Gethsemane (Matt. 26:36). The Man - Savior charged the disciples to pray so that they might be prepared to receive His death. According to verse 42, the Lord Jesus prayed, “Father, if You are willing, remove this cup from Me; however, not My will, but Yours be done.” The “cup” here refers to the Savior’s death on the cross. In verse 42 the Man-Savior prayed that the Father’s will would be done. The Triune God determined in His divine plan in eternity past that the Second of the Divine Trinity should be incarnated and die on9 the cross to accomplish His eternal redemption for the fulfillment of His eternal purpose (Eph. 1:7-9). Hence, the Second of the Trinity was ordained to be the Lamb of God (John 1:29) before the foundation of the world, that is, in eternity past (1 Pet. 1:19-20), and in the sight of God, as the Lamb of God, He was slain from the foundation of the world, that is, from the existence of God’s fallen creatures (Rev. 13:8). After man’s fall, lambs, sheep, calves, and bulls were used for God’s chosen people as types (Gen. 3:21; 4:4; 8:20; 22:13; Exo. 12:3-8; Lev. 1:2), pointing to Him who was to come as the real Lamb foreordained by God. In the fullness of time, the Triune God sent the Second of the Divine Trinity, the Son of God, to come in incarnation to take a human body (Heb. 10:5) so that He might be offered to God on the cross (Heb. 9:14; 10:12) to do the will of the Triune God (Heb. 10:7), that is, to replace the sacrifices and offerings, which were types, with Himself in His humanity as the unique sacrifice and offering for the sanctification of God’s chosen people (Heb. 10:9-10). In His prayer here, immediately before His crucifixion, He prepared Himself to take the cup of the cross. He was willing to do this unique will of the Father for the accomplishment of the eternal plan of the Triune God.