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哥林多前书生命读经 · 第56篇

对付主的晚餐（三）

Dealing with the Lord’s supper (3)
1以至于记念主读经：哥林多前书11:17-32。林前十一章二十四至二十五节说，『祝谢了，就擘开，说，这是我的身体，为你们舍的，你们要如此行，为的是记念我。饭后，也照样拿起杯来，说，这杯是用我的血所立的新约，你们每逢喝的时候，要如此行，为的是记念我。』在『为的是记念我』这句话里，『为的是』按原文可译为『以至于』。因此，这句话可译为『以至于记念我』。这辞不仅含示目的，也含示结果。有分于主的晚餐，必定产生一个结果，就是继续不断的记念主，使祂得著满足。
1Unto the remembrance of the Lord Scripture Reading: 1 Cor. 11:17-32 First Corinthians 11:24 and 25 say, “And having given thanks, He broke it and said, This is My body, which is for you; this do for the remembrance of Me. Similarly also the cup after supper, saying, This cup is the new covenant in My blood; this do, as often as you drink it, for the remembrance of Me.” In the phrase “for the remembrance of Me,” it is better to translate the Greek word rendered “for” as “unto.” Thus, it should read “unto the remembrance of Me.” The word “unto” implies a result, whereas the word “for” indicates a purpose. Having a purpose is not as good as having a result
2吃主的晚餐，为的是记念主，意思是我们吃晚餐，目的为著记念祂。但吃主的晚餐，以至于记念主，意思是我们吃晚餐，结果使我们记念主。我们也许带著记念主的目的来有分于主的晚餐，但我们吃晚餐的结果也许没有记念主；结果没有正确的记念主，反而使我们被定罪。假如哥林多的信徒聚在一起要记念主，但结果却全然不是这样。他们的吃喝就不是以至于记念主，反而是以至于自己被定罪。在十一章保罗警戒哥林多人要怎样吃主的晚餐，结果才不会使他们被定罪，乃是使主得著记念。很可能我们吃主的晚餐，结果也是定罪，而不是对主的记念。在这两节里，『以至于』一辞所包含的思想很深奥。这里使用这辞，其意义不仅是目的，也是结果。你吃主的晚餐，结果会是甚么？是记念主，还是因著错误而被定罪？这是保罗对哥林多人严肃的话。吃主的晚餐是要满足主。但哥林多人没有聚在一起满足主，却寻求满足自己。有些人甚至酒醉，这事实证明他们顾到自己的满足。（21。）带著为自己得满足的存心来赴主的晚餐，就违反祂晚餐的原则。我们不应当带著这样的存心来赴主的晚餐。反之，我们应当带著满足主的存心而来。仅仅给主某种肤浅的记念，并不能使祂满足。我们的吃晚餐若有一个结果，使祂得著记念，祂就会得著满足。单单记念主乃是肤浅的。但有分于主的晚餐，结果使我们有对祂的记念，这是很深的。记念主是暂时的，只在我们吃祂的晚餐时才持续。我们吃主的晚餐时，就记念祂。但若说吃主晚餐的结果是记念主，就含示这记念是随之而来的，也含示我们吃过之后，这记念仍要继续。因此，这记念是我们吃的延续。我们吃的结果是记念，而这记念乃是吃的延续。
2To have the Lord’ss upper for the remembrance of the Lord means that we have the supper for the purpose of remembering Him. But to have the Lord’ss upper unto the remembrance of the Lord means that we have the supper with the result that we remember the Lord. We may come to partake of the Lord’ss upper with the purpose of remembering Him and yet our eating of the supper may not result in the remembrance of the Lord. Instead of having the proper remembrance of the Lord, the result may be condemnation on us. Supposedly the believers at Corinth came together to remember the Lord. But the result was altogether different. Their eating and drinking was not unto the remembrance of the Lord, but unto their own condemnation. In chapter eleven Paul was admonishing the Corinthians to have the Lord’s supper in away that would result not in their condemnation but in the remembrance of the Lord. It is possible that the result of our eating of the Lord’ss upper may also be condemnation instead of the remembrance of the Lord. The thought embodied in the word “unto” in these verses is deep and profound. It is, of course, not incorrect to translate the Greek preposition as “for.” However, this does not express the meaning or significance here. Here the word is used with the significance of result, not purpose. What will be the result of your eating of the Lord’ss upper? Will it result in the remembrance of the Lord, or in condemnation for wrongdoing? This was Paul’s sober word to the Corinthians. The eating of the Lord’s supper is to satisfy the Lord. But instead of coming together to satisfy the Lord, the Corinthians were seeking to satisfy themselves. The fact that some even became drunk proves that they cared for their own satisfaction (v. 21). To come to the Lord’ss upper with the intention of receiving satisfaction for ourselves is against the principle of His supper. We should not come to the Lord’ss upper with such an intention. Rather, we should come with the intention to satisfy the Lord. Merely to render the Lord some kind of shallow remembrance does not satisfy Him. He is satisfied when we have the supper in such a way that it results in the remembrance of Him. Simply to remember the Lord is shallow. But to partake of the Lord’ss upper with the result that we have the remembrance of Him is deep. Remembering the Lord is something temporary. It may last only while we are eating of His supper. As we are eating of the supper, we remember Him. But to eat the Lord’ss upper resulting in the remembrance of the Lord implies that the remembrance is coming and also that it will continue after we have finished eating. Thus, the remembrance is a continuation of our eating. Our eating results in the remembrance, and the remembrance is the continuation of the eating.
与神的行政
A REMEMBRANCE RELATED
有关的记念保罗在十一章的话与主在马太
TO GOD’SAD MINISTRATION Paul’sword in chapter eleven is related to what the
3二十六章二十九节所说的有关：『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。』这话是在马太福音这卷与国度有关的福音书里。国度是神行政的事。我们吃主的晚餐，结果必须产生与神的行政密切相关的记念。
3Lord says in Matthew 26:29: “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.” This word is found in Matthew, the gospel concerned with the kingdom. The kingdom is a matter of God’sad ministration. Our eating of the Lord’ss upper must result in a remembrance that is closely related to God’sad ministration
4你吃主的晚餐，结果带进神的行政么？若没有，你有分于主的晚餐就太肤浅了。信徒在主的晚餐中，也许对自己说，『哦，我领悟主为我死。现今在主日晚上，祂的爱困迫我，藉著吃祂的晚餐而记念祂。我有分于这晚餐时，就记念祂。我记念祂的成为肉体，祂如何由童女生在伯利恒。我记念祂如何生长在拿撒勒城，祂如何受苦、遭逼迫，祂如何被出卖、受审判、被定罪、并且被判死在十字架上。我尤其记念祂在十字架上为我的罪而死。』这样记念主是好的，但这与国度，与神的行政无关。在主的晚餐之后，就著记念主而言，并没有持续的结果。我们吃主的晚餐若止于这种记念，我们有分于主的晚餐就太肤浅了。真正吃主的晚餐，结果必须是神的行政，结果必须是国度。
4Does your eating of the Lord’ss upper result in God’sad ministration? If not, your partaking of the Lord’ss upper is too superficial. While a believer is at the Lord’ss upper, he may say to himself, “Oh, I realize that the Lord died for me. Now His love constrains me in the evening of the Lord’s Day to remember Him by eating His supper. As I partake of the supper, I remember Him. I remember His incarnation and how he was born of a virgin in Bethlehem. I remember how He grew up in the city of Nazareth, how He suffered and was persecuted, how He was betrayed, judged, condemned, and sentenced to die on the cross. I especially remember that on the cross He died for my sins.” To remember the Lord in this way is good, but it does not have anything to do with the kingdom, with God’sad ministration. After the Lord’ss upper, there is no lasting result with respect to the remembrance of the Lord. If our eating of the Lord’ss upper stops with this kind of remembrance, our partaking of the Lord’ss upper is too superficial. The genuine eating of the Lord’ss upper must result in the administration of God; it must result in the kingdom.
5我们吃主的晚餐，必须与国度有关。每次有分于主的晚餐之后，不该没有持续的结果。反之，结果必须是国度，神的行政。换句话说，我们吃主的晚餐，结果必须带进国度，必须使我们自己以及与我们有关的一切，都被带进与神的行政正确的关系里，而使祂得著满足。这不是在一个小时的时间内就能发生的事，惟有藉著一个要来的过程才能成就。这要来的过程实际上就是在地上实现神的国，神的行政。
5Our eating of the Lord’ss upper must be related to the kingdom. It should not be without a continuing result after each partaking of the Lord’ss upper is over. On the contrary, it must result in the kingdom, the administration of God. In other words, our eating of the Lord’ss upper must result in satisfying Him by bringing in the kingdom, by having ourselves and everything related to us brought into a proper relationship with God’sad ministration. This is not a matter that can take place in an hour’st i me. It can be accomplished only by a process which is yet to come. This coming process is actually the kingdom of God, God’sad ministration, being worked out on earth
察验并分辨
PROVING AND DISCERNING
6因为主的晚餐与神的行政之间的关系是非常严肃的事，保罗就嘱咐哥林多人要察验自己，并分辨那身体。（林前十一28～29。）我们若不察验自己，若不分辨那身体，我们也许吃主的晚餐，而结果没有记念主。我们需要察验自己，确定我们的立场是正确的，我们也必须分辨那身体。然后我们吃主的晚餐，结果就会使主完全满足，也会执行神的行政。这是正确的吃主的晚餐。可能你会希奇，吃主的晚餐，结果怎能执行神的行政。我们基督徒已经得救，我们已经由神所生，成为神的儿女，并且我们已被带进神的国里。照著约翰三章三节、五节，重生将我们带进神的国里。我们若不是从那灵生的，就不能进神的国。但我们藉著重生，就被带进神的国里，并成了基督身体的肢体。我们需要领悟，我们已重生成为神的儿女，被带进国度里，并成为基督身体的肢体。一旦我们有这领悟，我们就需要探讨这一切的目的。为甚么我们得重生，被带进国度里，并成为基督身体的肢体？答案是我们得重生，使我们得以过一种为著神的国与基督身体的生活。国度与基督的身体该是我们生活的目标。
6Because the relation between the Lord’ss upper and God’s ad ministration is a very serious matter, Paul charges the Corinthians to prove themselves and discern the body (vv. 28-29). If we do not prove ourselves and if we do not discern the body, we may eat the Lord’ss upper without having the result of the remembrance of the Lord. We need to prove ourselves that our standing is proper, and we must also discern the body. Then our eating of the Lo rd’ss upper will result in a full satisfaction to the Lord and also in the carrying out of the administration of God. This is the proper eating of the Lord’ss upper. Perhaps you are wondering how the eating of the Lord’ss upper can result in the carrying out of God’sad ministration. As Christians, we have been saved, we have been born of God to be the children of God, and we have been brought into the kingdom of God. According to John 3:3 and 5, regeneration brings us into the kingdom of God. If we had not been born of the Spirit, we could not enter into the kingdom of God. But through regeneration we have been brought into God’skin gdom and have also become members of the Body of Christ. We need to realize that we have been regenerated to become the children of God, to be brought into the kingdom, and to become the members of the Body of Christ. Once we have this realization, we need to consider the purpose of all this. Why have we been regenerated to be brought into the kingdom and to become the members of the Body? The answer is that we have been regenerated so that we may live a life for the kingdom of God and the Body of Christ. The kingdom and the Body should be the goal of our living.
7我们基督徒在这里不仅是要过美好的生活。许多基督徒爱主，但他们不领悟，他们在地上的生活是为著神的国与基督的身体。为著神的国与基督的身体，就是为著神的行政。今天神的行政乃是藉著国度与身体来执行的。这该是我们日常的生活。然后在七日的第一日，我们特意聚在一起吃主的晚餐，期望我们的生活将是为著神的国与基督的身体的生活。你若领会这点，就会知道吃主的晚餐，怎么会产生一个结果，这样使主得满足。关于主的筵席与主的晚餐，我们的领会也许仍受我们宗教背景的影响。我们的心思也许被传统的思想和观念浸透了，以致我们没有空间接受任何新的事物。这就像玻璃杯装得满满的，里面没有空间容纳更多的东西或其他的东西。用不同的例证来说，我们的心思也许像一栋公寓房子，前面张贴著『租售一空』的告示。我们也许不知不觉挂起告示说，『没有空位；关于主的晚餐我不能领会得更多了。』我担心这可能是几乎所有圣徒的光景。
7As Christians, we are not here simply to have a good life. Many Christians love the Lord, but they do not realize that their life on earth is for God’skin gdom and Christ’s Body. To be for the kingdom of God and the Body of Christ is to be for God’sad ministration. Today God’sad ministration is carried out by the kingdom and the Body. This should be our daily living. Then on the first day of the week we come together purposely to eat the Lord’ss upper with the expectation that our life will be a life for the kingdom of God and the Body of Christ. If you understand this, you will know how eating of the Lord’ss upper may result in such a satisfaction to the Lord. Concerning the Lord’stable and the Lord’ss upper, our understanding may still be under the influence of our religious background. Our mind may be so saturated with traditional thoughts and concepts that we have no capacity to take in anything new. This is to be like a glass that has been filled to the brim: there is no room in the glass for anything more or anything else. To use a different illustration, our mind may be like an apartment building with a “No vacancy” sign posted in front of it. Unconsciously we may have put up a sign saying, “No vacancy: I am not able to understand anything more concerning the Lord’ss upper.” I am concerned that this may be the situation of nearly all the saints
宣告主的死
DECLARING THE LORD’S DEATH
8在林前十一章二十六节保罗说，『你们每逢吃这饼，喝这杯，是宣告主的死，直等到祂来。』在擘饼聚会中，我们吃喝的时候，就是在宣告。我们宣告主的死，直等到祂来。宣告的意思是宣扬，陈列。我怀疑在组织的宗教里，无论是在天主教或更正教里，有没有人领悟，所谓的弥撒或圣餐，其目的是宣告基督的死，向宇宙陈列祂的死。参加弥撒或圣餐的人，自然有记念基督之死的观念。这是天然的观念。不但如此，有些牧师也许用他们的教训加强这观念。人自然而然的以为，有分于圣餐就是记念基督的死。
8In 11:26 Paul says, “For as often as you eat this bread and drink the cup, you declare the Lord’s death until He comes.” At the Lord’stable, while we are eating and drinking, we are making a declaration. We declare the Lord’s death until He comes. To declare means to proclaim, announce, or display. In organized religion, whether in Catholicism or Protestantism, I doubt that anyone realizes that the purpose of so-called mass or holy communion is to declare the death of Christ, to display His death to the universe. Those who attend mass or communion automatically have the thought of remembering the death of Christ. This is a natural concept. Furthermore, certain pastors may strengthen this concept with their teaching. People spontaneously think that to participate in holy communion is simply to remember Christ’s death.
9然而，说我们该记念基督的死，这并非使徒保罗的观念，也不是主耶稣的观念。主耶稣说，『你们要如此行，为的是记念我。』我们有分于饼杯，不是要记念某样事物，乃是要记念一个活的人。我们有分于饼杯，以至于记念主。正如我们所看过的，这意思乃是：我们有分于饼杯的结果该是记念祂。记念主自己是重要的事。然而，基督徒多半不领悟，在圣餐中他们该记念主，而不仅仅记念祂为我们所作的。请注意二十四、二十五节说到『记念我』，原文在『记念』之前有指定冠词，以强调并加强这话。我们不该记念别的事物；我们只要记念基督自己。虽然我们要记念主，但圣经没有告诉我们要记念祂的死。反之，在二十六节我们看见，我们该宣告主的死。基督的死不是给我们记念的，乃是给我们宣告、宣扬、陈列的。我们必须向所有的天使、鬼、人、和受造之物宣告这事。我们必须宣告、宣扬主的死，直等到祂来。本节的『直等到』很有意义，因这辞指向国度。
9However, it was the thought neither of the Apostle Paul nor of the Lord Jesus that we should remember Christ’s death. The Lord Jesus said, “This do unto the remembrance of Me. ” We are to partake unto the remembrance not of something, but unto the remembrance of a living Person. We are to partake of both the bread and the cup unto the remembrance of the Lord. As we have seen, this means that our partaking should result in the remembrance of Him. To remember the Lord Himself is an important matter. Nevertheless, for the most part, Christians do not realize that at holy communion they should remember the Lord and not merely what He has done for us. Notice that verses 24 and 25 do not simply say “remembrance of Me,” but speak of “the remembrance of Me.” The use of the definite article adds emphasis and strength to this expression. We should not remember anything else; we are simply to have the remembrance of Christ Himself. Although we are to remember the Lord, we are not told to remember His death. Rather, in verse 26 we see that we should declare the Lord’s death. Christ’s death is not for us to remember—it is for us to declare, announce, display. We must display it to all the angels, demons, human beings, and creatures. We must declare, announce, the Lord’s death until He comes. In this verse the word “until” is significant, for it points to the kingdom
基督两次的来
THE TWO COMINGS OF CHRIST
10二十六节有主的死与主的来。在基督的死与祂的来之间有个间隙，这间隙由召会来填满。我们可以说，召会是将主的死与祂的来连接起来的桥梁。因此，召会作桥梁架于鸿沟之上，将一头与另一头连接起来。这就是说，召会延续主的死，并带进祂的回来。没有召会，这间隙就不能被连接起来，我们就无法将主的死与祂的来连接起来。
10In verse 26 we have the Lord’s death and the Lord’s coming. In between Christ’s death and His coming there is a gap, a gap which is filled in by the church. We may say that the church is a bridge connecting the Lord’s death to His coming. Thus, the church bridges a deep gap from one side to the other. This means that the church continues the Lord’s death and brings in His coming back. Without the church, this gap would not be bridged. There would be no way to connect the Lord’s death with His coming
11主第一次来的目标是祂的死，但祂第二次来的目标将是甚么？这问题的答案在马太二十六章二十九节。这里，主设立祂的晚餐时告诉我们，祂不喝这葡萄树的产品，直到祂在祂父的国里，同我们喝新的那日子。这指明祂的第二次来有个目标，这目标就是国度。主两次的来都各有目标。祂第一次来的目标是死，好完成包罗万有的救赎。祂第二次来的目标是建立神的国。我们不该将保罗所说『宣告主的死，直等到祂来』这句话视为理所当然，也不该肤浅的领会这话。保罗写这话是很有意义的。他不是照著自己的意见写这话。在林前十一章二十三节他说，『我从主领受又交付你们的。』保罗对哥林多人所说的，是他从主领受的。这是我要你们去看马太二十六章的原因。主设立祂的晚餐时，的确说到祂的回来与父的国有关。
11The goal of Christ’s first coming was His death, but what will be the goal of His second coming? The answer to this question is in Matthew 26:29. Here, while the Lord was establishing His supper, He tells us that He would not drink of the fruit of the vine until He drinks it with us in the kingdom of His Father. This indicates that His second coming has a goal, and this goal is the kingdom. Each of the Lord’st wo comings has a goal. The goal of His first coming was to die to accomplish the all- inclusive redemption. The goal of His second coming is to set up God’skin gdom. We should not take for granted Paul’swords, “Declare the Lord’s death until He comes,” and we should not understand them in a superficial way. It is a matter of great significance that Paul wrote these words. He did not put them down according to his opinion. In verse 23 he says, “For I received from the Lord that which also I delivered to you.” What Paul spoke to the Corinthians was what he received from the Lord. This is the reason I refer you to Matthew 26. In establishing His supper the Lord did speak of His coming back in relation to the Father’skin gdom
12看见基督有两次的来，是很要紧的。祂第一次的来成就了一件大事─祂的死，以完成包罗万有的救赎。在祂死后，基督就去得国。这启示在新约里，也启示在但以理书里。在但以理七章十三至十四节，申言者观看，『见有一位像人子的，驾著天云而来，被领到亘古常在者面前，得了权柄、荣耀、国度，使各方各国各族的人都事奉祂；祂的权柄是永远的，不能废去，祂的国必不败坏。』在路加十九章十二节，主用比喻说到祂自己是『一个贵胄』，『往远方去，要得国回来。』不但如此，照著但以理书和福音书，主得国以后要回来。祂要带著国回来，并要为著神宇宙的行政建立这国。基督之死惟一的产品
12It is crucial to see that there are two comings of Christ. With His first coming a great thing was accomplished—His death to carry out an all-inclusive redemption. After His death, Christ went away to receive the kingdom. This is revealed in the New Testament and also in the book of Daniel. In Daniel 7:13 and 14, the prophet beheld that “one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.” In Luke 19:12 the Lord, in a parable, refers to Himself as “a certain nobleman” who “went into a far country to receive for himself a kingdom, and to return” (Luke 19:12). Furthermore, according to both the book of Daniel and the Gospels, the Lord will come back after receiving the kingdom. He will come back with the kingdom and will establish this kingdom for God’s universal administration. THE UNIQUE PRODUCT OF CHRIST’S DEATH
13在主两次的来及其两个目标之间，有一段很长的时间。这段时间就是召会时代。主包罗万有的救赎有个独特的产品─召会。在约翰十二章二十四节主耶稣说，『一粒麦子不落在地里死了，仍旧是一粒；若是死了，就结出许多子粒来。』这里主耶稣似乎在说，『我是那惟一的麦子。我若不落在地里死了，仍旧是一粒。但我的心意是要种在地里死了。然后我要在复活里起来，产生许多子粒。』这正是藉著主的死与复活所发生的。祂产生了许多子粒，这些子粒要形成一个饼，就是召会。所以，召会是主包罗万有之死惟一的产品。基督的死产生了召会，而召会要带进国度。
13Between the Lord’st wo comings with their two goals, there is a long span of time. This span of time is the church age. The Lord’sa ll-inclusive redemption has produced something unique — the church. In John 12:24 the Lord Jesus says, “Unless a grain of wheat falls into the ground and dies, it abides alone; but if it dies, it bears much fruit.” Here the Lord Jesus seems to be saying, “I am the unique grain of wheat. If I do not fall into the earth and die, I shall remain alone. But My intention is to be sown into the earth and die. Then I shall rise up in resurrection to produce many grains.” This is exactly what took place through the Lord’s death and resurrection. He has produced many grains, and these grains are to be formed into one loaf, which is the church. Therefore, the church is the unique product of the Lord’sa ll-inclusive death. The death of Christ has produced the church, and the church will bring in the kingdom.
14倪弟兄在他早期的职事里强调，新约教导三件重要的事：十字架、召会和国度。他清楚告诉我们，十字架产生召会，而召会带进国度。国度是神的行政，乃要藉著召会被带到地上。十字架是主第一次来的结果，而国度将与祂第二次来有关。但在这两次的来之间，有藉著祂第一次来所产生的召会。召会要带进国度同基督第二次的来。现今我们必须看见，林前十一章二十六节的宣告主的死，直等到祂来，等于宣告召会的存在，为著带进国度。在十一章二十九节保罗继续说到分辨那身体的事。不分辨那身体的人，乃是给自己吃喝审判。没有分辨那身体，指明没有顾到召会的事。赴主的晚餐而没有充分顾到召会，是完全错误的。今天召会是基督奥秘的身体，而基督自己乃是头。基督在祂的升天里，被立为全宇宙的头。藉著祂的死所产生的召会，现今是这头奥秘的身体。头藉著身体运行
14In his early ministry Brother Nee emphasized that the New Testament teaches three important matters: the cross, the church, and the kingdom. He told us clearly that the cross produces the church, and that the church brings in the kingdom. Through the church the kingdom as God’sad ministration will be brought to earth. The cross was the issue of the Lord’s first coming, and the kingdom will be related to His second coming. But between these two comings there is the church produced by His first coming. The church will bring in the kingdom with Christ’s second coming. Now we must see that in verse 26 to declare the Lord’s death until He comes is equal to declaring the existence of the church for the bringing in of the kingdom. In 11:29 Paul goes on to the matter of discerning the body. Those who do not discern the body eat and drink judgment to themselves. To fail to discern the body indicates a failure to take care of the matter of the church. It is utterly wrong to come to the Lord’ss upper without taking adequate care of the church. The church today is Christ’s mystical Body, and Christ Himself is the Head. In His ascension Christ was made the Head over the entire universe. The church produced by His death is now the mystical Body of this Head. THE HEAD OPERATING THROUGH THE BODY
15因著我们人有物质的身体，我们就能作许多事。我们若没有身体，就不能进行一些活动。同样的原则，基督奥秘的身体，召会，是为著基督在地上的行动。不错，头离开了，但身体仍在地上。现今头藉著身体执行神的行政。
15Because as human beings we have a physical body, we are able to do many things. If we did not have a body, we could not carry on certain activities. In the same principle, the mystical Body of Christ, the church, is for Christ’s move on earth. Yes, the Head has gone away, but the Body remains on earth. The Head is now operating God’sad ministration through the Body
16那身体已被分裂并瘫痪了，这是历史的事实。甚至在保罗写这封书信的时候，那身体在哥林多的彰显也分裂了。这就是在十一章他说到分裂和派别的原因。（18～19。）这指明那身体病了。在哥林多的信徒中间有些人病了，有些人死了，只因为那身体被分裂了。（30。）他们没有分辨那身体。他们没有充分的顾到那身体。我们必须由此学习，需要顾到那身体，召会。不但如此，召会作桥梁，将主第一次来与祂第二次来连接起来；这桥梁也是从基督的死到神的国的公路。没有这桥梁同公路，就无法从间隙的这一边─基督的死，到另一边─神的国。惟一的连结乃是召会这桥梁。所以，我们必须分辨那身体。这就是说，我们绝不该破坏这桥梁。然而，今天许多基督徒忽略这桥梁，也有些人破坏这桥梁。
16It is a fact of history that the Body has been divided and paralyzed. Even at the time Paul wrote this Epistle, the expression of the Body in Corinth had been divided. This is the reason in chapter eleven he speaks of divisions and parties (vv. 18-19). This indicates that the Body had become ill. Some among the Corinthian believers had become sick and others had died, simply because the Body had been divided (v. 30). They had failed to discern the Body. They did not take care of the Body adequately. From this we must learn the need to take care of the Body, the church. Furthermore, the church bridges the gap between the Lord’s first coming and His second coming. This bridge is also a highway from Christ’s death to God’skin gdom. Without this bridge with the highway, there would be no way to go from one side of the gap, Christ’s death, to the other side, God’s kingdom. The unique connection is the church as the bridge. Therefore, we must discern the body. This means that we should never damage the bridge. However, many of today’s Christians neglect the bridge, and others have damaged it.
17吃主晚餐的原因现在我们必须进一步往前，来看为甚么我们需要吃主的晚餐。在本篇信息中我们已强调，我们该有分于主的晚餐，以至于记念祂，就是有记念主的结果产生。我们来赴主的晚餐，应当期望某种结果会产生。我们吃主的晚餐，结果必须是在主两次的来里记念祂。我们应当记念祂在祂第一次的来里，完成包罗万有的救赎，产生召会；也记念祂在祂第二次的来里，带进国度，使神与我们有路推展主的恢复。离了国度，主的恢复就没有路往前推展。所以，我们吃主的晚餐，是为著在祂第一次的来与第二次的来里记念祂。(次页继续)这样记念主的确使祂满足。主来了，并且死在十字架上，产生召会。祂对祂所成就、所产生的非常喜乐。现今祂在诸天之上尽祂天上的职事，好使祂能带著祂父的国回到地上。但地上能与祂合作的人有谁？惟有召会能与祂合作，并回应祂。主若没有召会，可能会在诸天之上忧伤，因地上没有人与祂合作，完成祂正在尽职所作的事。召会真是基督的满足。每当我们来吃主的晚餐，我们就宣告祂的死。我们向全宇宙宣布主耶稣来了，祂在十字架上死了，完成包罗万有的救赎，并且祂的死产生了召会。现今我们是召会，祂的身体，回应祂在诸天之上的职事，并与祂合作。每逢七日的第一日吃祂的晚餐，就是这样宣告。只要地上有人回应基督天上的职事，祂就有路将神的国带到地上。这是叫主满足并使祂喜乐的。主的晚餐该题醒我们，我们活在地上是为著主的满足。不错，主的晚餐是给我们吃的，但并不是为著我们的满足。我们吃这晚餐不是为著自己的满足，乃是为著主的满足。吃主的晚餐题醒我们，要在召会中过一种带进国度的生活，使主耶稣得著满足。所以，这晚餐就著关系到国度，神的行政而言，乃是使主得著满足。
17THE REASON FOR EATING THE LORD’SS UPPER Now we must go on further to see why we need to eat the Lord’ss upper. In this message we have emphasized that we should partake of the Lord’ss upper unto the remembrance of Him; that is, with the result of having the remembrance of the Lord. We should come to the Lord’ss upper with the expectation that a certain result will issue forth. Our eating of the Lord’ss upper must result in the remembrance of the Lord in His two comings. We should remember Him in His first coming to accomplish the all-inclusive redemption to produce the church, and also in His second coming to bring in the kingdom so that both God and we may have a way to carry on the recovery. Apart from the kingdom, there is no way for the Lord’s recovery to be carried onward. Therefore, we eat the Lord’ss upper with a view to remembering Him in both His first coming and in His second coming. (See next page) To remember the Lord in this way actually is to satisfy Him. The Lord has come and has died on the cross to produce the church. He is very happy with what He has accomplished and what He has produced. Now He is in the heavens carrying on His heavenly ministry so that he may come back to earth with the kingdom of His Father. But who are the people on earth who can cooperate with Him? Who can respond to Christ’so per at i on in the heavens? Only the church can cooperate with Him and respond to Him. If the Lord did not have the church, He would probably be sorrowful there in the heavens, for there would be no one on earth to cooperate with Him and to carry out what He is ministering. Truly the church is Christ’s satisfaction. Whenever we come to eat the Lord’s supper, wede clare His death. We announce to the whole universe that the Lord Jesus has come, that He has died on the cross to accomplish an all-inclusive redemption, and that His death has produced the church. Now we are the church, His Body, responding to His ministry in the heavens and cooperating with Him. To eat His supper on the first day of every week is to make such a declaration. As long as there is a people on earth responding to Christ in His heavenly ministry, there is a way for Him to bring God’skin gdom to earth. This is what satisfies the Lord and makes Him happy. The Lord’s supper should serve as a reminder that we are living on the earth for the Lord’s satisfaction. Yes, the supper is for us to eat, but it is not for our satisfaction. We eat the supper not for our satisfaction, but for the Lord’s satisfaction. Eating the supper reminds us to have a life in the church to bring in the kingdom for the satisfaction of the Lord Jesus. Therefore, this supper is a satisfaction to the Lord in relation to the kingdom, the administration of God.